Text -- 1 Corinthians 1:1-5 (NET)

Salutation

1:1 From Paul, called to be an apostle of Christ Jesus by the will of God, and Sosthenes, our brother, 1:2 to the church of God that is in Corinth, to those who are sanctified in Christ Jesus, and called to be saints, with all those in every place who call on the name of our Lord Jesus Christ, their Lord and ours. 1:3 Grace and peace to you from God our Father and the Lord Jesus Christ!

Thanksgiving

1:4 I always thank my God for you because of the grace of God that was given to you in Christ Jesus. 1:5 For you were made rich in every way in him, in all your speech and in every kind of knowledge–

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Co 1:1

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 .

Robertson: 1Co 1:1

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.

Robertson: 1Co 1:2

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.

Robertson: 1Co 1:2

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.

Robertson: 1Co 1:2

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.

Robertson: 1Co 1:2

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).

Robertson: 1Co 1:2

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.

Robertson: 1Co 1:3

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

Robertson: 1Co 1:4

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.

Robertson: 1Co 1:4

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.

Robertson: 1Co 1:5

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).

Robertson: 1Co 1:5

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.

Robertson: 1Co 1:5

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.

Vincent: 1Co 1:2

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).

Vincent: 1Co 1:2

Called to be saints

See on Rom 1:7.

Vincent: 1Co 1:2

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.

Vincent: 1Co 1:2

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.

Vincent: 1Co 1:3

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 .

Vincent: 1Co 1:4

I thank ( εὐχαριστῶ )

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

Vincent: 1Co 1:4

My God

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

Vincent: 1Co 1:4

By Christ Jesus ( ἐν )

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

Vincent: 1Co 1:5

Ye are enriched ( ἐπλουτίσθητε )

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

Vincent: 1Co 1:5

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).

Wesley: 1Co 1:1

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.

Wesley: 1Co 1:1

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.

Wesley: 1Co 1:1

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.

Wesley: 1Co 1:1

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

Wesley: 1Co 1:2

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.

Wesley: 1Co 1:2

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

Wesley: 1Co 1:2

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

Wesley: 1Co 1:2

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.

Wesley: 1Co 1:2

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

Wesley: 1Co 1:4

Whenever I mention you to God in prayer.

Wesley: 1Co 1:5

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.

JFB: 1Co 1:1

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].

JFB: 1Co 1:1

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).

JFB: 1Co 1:1

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].

JFB: 1Co 1:2

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].

JFB: 1Co 1:2

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

JFB: 1Co 1:2

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."

JFB: 1Co 1:2

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).

JFB: 1Co 1:2

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).

JFB: 1Co 1:2

"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).

JFB: 1Co 1:3

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

JFB: 1Co 1:4

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.

JFB: 1Co 1:4

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

JFB: 1Co 1:4

(Compare Phi 1:4).

JFB: 1Co 1:4

(Compare 1Co 1:7).

JFB: 1Co 1:4

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

JFB: 1Co 1:5

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.

Clarke: 1Co 1:1

Paul, called to be an apostle - Bishop Pearce contends that a comma should be placed after κλητος, called, which should not be joined to αποστολος, apostle: the first signifies being called to, the other sent from. He reads it, therefore, Paul the called; the apostle of Jesus Christ. The word κλητος, called, may be here used, as in some other places, for constituted. For this, and the meaning of the word apostle, see the note on Rom 1:1

As the apostle had many irregularities to reprehend in the Corinthian Church, it was necessary that he should be explicit in stating his authority. He was called - invited to the Gospel feast; had partaken of it, and, by the grace he received, was qualified to proclaim salvation to others: Jesus Christ therefore made him an apostle, that is, gave him a Divine commission to preach the Gospel to the Gentiles

Clarke: 1Co 1:1

Through the will of God - By a particular appointment from God alone; for, being an extraordinary messenger, he derived no part of his authority from man

Clarke: 1Co 1:1

Sosthenes our brother - Probably the same person mentioned Act 18:17 (note).

Clarke: 1Co 1:2

The Church of God which is at Corinth - This Church was planted by the apostle himself about a.d. 52, as we learn from Act 18:1 (note), etc

Clarke: 1Co 1:2

Sanctified in Christ Jesus - Ἡγιασμενοις, Separated from the corruptions of their place and age

Clarke: 1Co 1:2

Called to be saints - Κλητοις ἁγιοις, Constituted saints, or invited to become such; this was the design of the Gospel, for Jesus Christ came to save men from their sins

Clarke: 1Co 1:2

With all that in every place, etc. - All who profess Christianity, both in Corinth, Ephesus, and other parts of Greece or Asia Minor; and by this we see that the apostle intended that this epistle should be a general property of the universal Church of Christ; though there are several matters in it that are suited to the state of the Corinthians only

Clarke: 1Co 1:2

Both theirs and ours - That is, Jesus Christ is the common Lord and Savior of all. He is the exclusive property of no one Church, or people, or nation. Calling on or invoking the name of the Lord Jesus, was the proper distinguishing mark of a Christian. In those times of apostolic light and purity no man attempted to invoke God but in the name of Jesus Christ; this is what genuine Christians still mean when they ask any thing from God for Christ’ s Sake.

Clarke: 1Co 1:3

Grace be unto you - For a full explanation of all these terms, see the notes on Rom 1:7.

Clarke: 1Co 1:4

For the grace - which is given you - Not only their calling to be saints, and to be sanctified in Christ Jesus; but for the various spiritual gifts which they had received, as specified in the succeeding verses.

Clarke: 1Co 1:5

Ye are enriched - ye abound - in all utterance - Εν παντι λογῳ, In all doctrine; for so the word should certainly be translated and understood. All the truths of God relative to their salvation had been explicitly declared to them; and they had all knowledge; so that they perfectly comprehended the doctrines which they had heard.

Calvin: 1Co 1:1

1.Paul, called to be an Apostle In this manner does Paul proceed, in almost all the introductions to his Epistles, with the view of procuring for his doctrine authority and favor. The former he secures to himself from the station that had been assigned to him by God, as being an Apostle of Christ sent by God; the latter by testifying his affection towards those to whom he writes. We believe much more readily the man whom we look upon as regarding us with affection, and as faithfully endeavoring to promote our welfare. In this salutation, therefore, he claims for himself authority, when he speaks of himself as an Apostle of Christ, and that, too, as called by God, that is, set apart by the will of God Now, two things are requisite in any one that would be listened to in the Church, and would occupy the place of a teacher; for he must be called by God to that office, and he must faithfully employ himself in the discharge of its duties. Paul here lays claim to both. For the name, Apostle, implies that the individual conscientiously acts the part of an ambassador for Christ (2Co 5:19), and proclaims the pure doctrine of the gospel. But as no one ought to assume this honor to himself, unless he be called to it, he adds, that he had not rashly intruded into it, but had been appointed ³⁶ to it by God.

Let us learn, therefore, to take these two things together when we wish to ascertain what kind of persons we ought to esteem as ministers of Christ, — a call to the office, and faithfulness in the discharge of its duties. For as no man can lawfully assume the designation and rank of a minister, unless he be called, so it were not enough for any one to be called, if he does not also fulfill the duties of his office. For the Lord does not choose ministers that they may be dumb idols, or exercise tyranny under pretext of their calling, or make their own caprice their law; but at the same time marks out what kind of persons they ought to be, and binds them by his laws, and in fine chooses them for the ministry, or, in other words, that in the first place they may not be idle, and, secondly, that they may confine themselves within the limits of their office. Hence, as the apostleship depends on the calling, so the man who would be reckoned an apostle, must show himself to be really such: nay more, so must every one who demands that credit be given him, or that his doctrine be listened to. For since Paul rests on these arguments for establishing his authority, worse than impudent were the conduct of that man who would think to have any standing without such proofs.

It ought, however, to be observed, that it is not enough for any one to hold out to view the title to a call to the office, along with faithfulness in discharging its duties, if he does not in reality give proof of both. For it often happens that none boast more haughtily of their titles than those that are destitute of the reality; as of old the false prophets, with lofty disdain, boasted that they had been sent by the Lord. Nay, at the present day, what else do the Romanists make a noise about, but “ordination from God, and an inviolably sacred succession even from the Apostles themselves,” ³⁷ while, after all, it appears that they are destitute of those things of which they vaunt? Here, therefore, it is not boasting that is required, but reality. Now, as the name is assumed by good and bad alike, we must come to the test, that we may ascertain who has a right to the name of Apostle, and who has not. As to Paul, God attested his calling by many revelations, and afterwards confirmed it by miracles. The faithfulness must be estimated by this, — whether or not he proclaimed the pure doctrine of Christ. As to the twofold call — that of God and that of the Church — see my Institutes. ³⁸

An Apostle Though this name, agreeably to its etymology, has a general signification, and is sometimes employed in a general sense, to denote any kind of ministers, ³⁹ yet, as a peculiar designation, it is applicable to those that were set apart by the Lord’s appointment to publish the Gospel throughout the whole world. Now, it was of importance that Paul should be reckoned in that number, for two reasons, — first, because much more deference was paid to them than to other ministers of the gospel; and, secondly, because they alone, properly speaking, had authority to instruct all the Churches.

By the will of God While the Apostle is accustomed cheerfully to acknowledge himself indebted to God for whatever he has of good, he does so more especially in reference to his apostleship, that he may free himself from all appearance of presumption. And assuredly as a call to salvation is of grace, so also a call to the office of apostle is of grace, as Christ teaches in these words:

“Ye have not chosen me, but I have chosen you,”
(Joh 15:16.)

Paul, however, at the same time indirectly intimates, that all who attempt to undermine his apostleship, or in any way oppose it, contend against an appointment of God. For Paul here makes no useless boast of honorary titles, but designedly vindicates his apostleship from malicious aspersions. For as his authority must have been sufficiently established in the view of the Corinthians, it would have been superfluous to make particular mention of “the will of God,” had not wicked men attempted by indirect means to undermine that honorable rank which had been divinely assigned him.

And Sosthenes our brother This is that Sosthenes who was ruler of the Jewish synagogue that was at Corinth, of whom Luke makes mention in Act 18:17. His name is added for this reason, that the Corinthians, knowing his ardor and steadfastness in the gospel, could not but hold him in deserved esteem, and hence it is still more to his honor to be made mention of now as Paul’s brother, than formerly as ruler of the synagogue

Calvin: 1Co 1:2

2.To the Church of God which is at Corinth It may perhaps appear strange that he should give the name of a Church of God to a multitude of persons that were infested with so many distempers, that Satan might be said to reign among them rather than God. Certain it is, that he did not mean to flatter the Corinthians, for he speaks under the direction of the Spirit of God, who is not accustomed to flatter. But ⁴⁰ among so many pollutions, what appearance of a Church is any longer presented? I answer, the Lord having said to him, “Fear not: I have much people in this place” (Act 18:9;) keeping this promise in mind, he conferred upon a godly few so much honor as to recognize them as a Church amidst a vast multitude of ungodly persons. Farther, notwithstanding that many vices had crept in, and various corruptions both of doctrine and manners, there were, nevertheless, certain tokens still remaining of a true Church. This is a passage that ought to be carefully observed, that we may not require that the Church, while in this world, should be free from every wrinkle and stain, or forthwith pronounce unworthy of such a title every society in which everything is not as we would wish it. For it is a dangerous temptation to think that there is no Church at all where perfect purity is not to be seen. For the man that is prepossessed with this notion, must necessarily in the end withdraw from all others, and look upon himself as the only saint in the world, or set up a peculiar sect in company with a few hypocrites.

What ground, then, had Paul for recognizing a Church at Corinth? It was this: that he saw among them the doctrine of the gospel, baptism, the Lord’s Supper — tokens by which a Church ought to be judged of. For although some had begun to have doubts as to the resurrection, the error not having spread over the entire body, the name of the Church and its reality are not thereby affected. Some faults had crept in among them in the administration of the Supper, discipline and propriety of conduct had very much declined: despising the simplicity of the gospel, they had given themselves up to show and pomp; and in consequence of the ambition of their ministers, they were split into various parties. Notwithstanding of this, however, inasmuch as they retained fundamental doctrine: as the one God was adored among them, and was invoked in the name of Christ: as they placed their dependence for salvation upon Christ, and, had a ministry not altogether corrupted: there was, on these accounts, a Church still existing among them. Accordingly, wherever the worship of God is preserved uninfringed, and that fundamental doctrine, of which I have spoken, remains, we must without hesitation conclude that in that case a Church exists.

Sanctified in Christ Jesus, called to be saints He makes mention of the blessings with which God had adorned them, as if by way of upbraiding them, at least in the event of their showing no gratitude in return. For what could be more base than to reject an Apostle through whose instrumentality they had been set apart as God’s peculiar portion. Meanwhile, by these two epithets, he points out what sort of persons ought to be reckoned among the true members of the Church, and who they are that belong of right to her communion. For if you do not by holiness of life show yourself to be a Christian, you may indeed be in the Church, and pass undetected, ⁴¹ but of it you cannot be. Hence all must be sanctified in Christ who would be reckoned among the people of God. Now the term sanctification denotes separation This takes place in us when we are regenerated by the Spirit to newness of life, that we may serve God and not the world. For while by nature we are unholy, the Spirit consecrates us to God. As, however, this is effected when we are engrafted into the body of Christ, apart from whom there is nothing but pollution, and as it is also by Christ, and not from any other source that the Spirit is conferred, it is with good reason that he says that we are sanctified in Christ, inasmuch as it is by Him that we cleave to God, and in Him become new creatures.

What immediately follows — called to be saints — I understand to mean: As ye have been called unto holiness. It may, however, be taken in two senses. Either we may understand Paul to say, that the ground of sanctification is the call of God, inasmuch as God has chosen them; meaning, that this depends on his grace, not on the excellence of men; or we may understand him to mean, that, it accords with our profession that we be holy, this being the design of the doctrine of the gospel. The former interpretation appears to suit better with the context, but it is of no great consequence in which way you understand it, as there is an entire agreement between the two following positions — that our holiness flows from the fountain of divine election, and that it, is the end of our calling.

We must, therefore, carefully maintain, that it is not through our own efforts that we are holy, but by the call of God, because He alone sanctifies those who were by nature unclean. And certainly it appears to me probable, that, when Paul has pointed out as it were with his finger the fountain of holiness thrown wide open, he mounts up a step higher, to the good pleasure of God, in which also Christ’s mission to us originated. As, however, we are called by the gospel to harmlessness of life (Phi 2:15,) it is necessary that this be accomplished in us in reality, in order that our calling may be effectual. It will, however, be objected, that, there were not many such among the Corinthians. I answer, that the weak are not excluded from this number; for here God only begins his work in us, and by little and little carries it forward gradually and by successive steps. I answer farther, that Paul designedly looks rather to the grace of God in them than to their own defects, that he may put them to shame for their negligence, if they do not act a suitable part.

With all that call This, too, is an epithet common to all the pious; for as it is one chief exercise of faith to call upon the name of God, so it is also by this duty chiefly that believers are to be estimated. Observe, also, that he says that Christ is called upon by believers, and this affords a proof of his divinity — invocation being one of the first expressions of Divine homage. Hence invocation here by synecdoche ⁴² (κατὰ συνεκδοχήν) denotes the entire profession of faith in Christ, as in many passages of Scripture it is taken generally for the whole of Divine worship. Some explain it as denoting mere profession, but this appears to be meager, and at variance with its usual acceptation in Scripture. The little words nostri ( ours) and sui ( theirs) I have put in the genitive, understanding them as referring to Christ, while others, understanding them as referring to place, render them in the ablative. In doing so I have followed Chrysostom. This will, perhaps, appear harsh, as the expression in every place is introduced in the middle, but in Paul’s Greek style there is nothing of harshness in this construction. My reason for preferring this rendering to that of the Vulgate is, that if you understand it as referring to place, the additional clause will be not merely superfluous, but inappropriate. For what place would Paul call his own? Judea they understand him to mean; but on what ground? And then, what place could he refer to as inhabited by others? “All other places of the world” (say they;) but this, too, does not suit well. On the other hand, the meaning that I have given it suits most admirably; for, after making mention of all that in every place call upon the name of Christ our Lord, he adds, both theirs and ours, manifestly for the purpose of showing that Christ is the one common Lord, without distinction, of all that call upon him, whether they be Jews or Gentiles.

In every place This Paul has added, contrary to his usual manner; for in his other Epistles he makes mention in the salutation of those only for whom they are designed. He seems, however, to have had it in view to anticipate the slanders of wicked men, that they might not have it to allege that, in addressing the Corinthians, he assumed a confident air, and claimed for himself an authority that he would not venture to assert in writing to other Churches. For we shall see by and by, that he was unjustly loaded with this reproach, too, as though he were preparing little nests ⁴³ for himself, with the view of shunning the light, or were withdrawing himself in a clandestine way from the rest of the Apostles. It appears, then, that expressly for the purpose of refuting this falsehood, he places himself in a commanding position, from which he may be heard afar off.

Calvin: 1Co 1:3

3.Grace be to you and peace For an exposition of this prayer, let my readers consult the beginning of my Commentary on the Epistle to the Romans (Rom 1:7;) for I do not willingly burden my readers with repetitions.

Calvin: 1Co 1:4

4.I give thanks to my God Having in the salutation secured for himself authority from the station assigned him, he now endeavors to procure favor for his doctrine, by expressing his affection for them. In this way he soothes their minds beforehand, that they may listen patiently to his reproofs. ⁴⁵ He persuades them of his affection for them by the following tokens — his discovering as much joy in the benefits bestowed upon them, as if they had been conferred upon himself; and his declaring that he entertains a favorable opinion of them, and has good hopes of them as to the future. Farther, he qualifies his congratulations in such a way as to give them no occasion to be puffed up, as he traces up to God all the benefits that they possessed, that the entire praise may redound to him, inasmuch as they are the fruits of his grace. It is as though he had said — “I congratulate you indeed, but it is in such a way as to ascribe the praise to God.” His meaning, when he calls God his God, I have explained in my Commentary upon the Epistle to the Romans (Rom 1:8.) As Paul was not prepared to flatter the Corinthians, so neither has he commended them on false grounds. For although all were not worthy of such commendations, and though they corrupted many excellent gifts of God by ambition, yet the gifts themselves it became him not to despise, because they were, in themselves, deserving of commendation. Farther, as the gifts of the Spirit are conferred for the edification of all, it is with good reason that he enumerates them as gifts common to the whole Church. ⁴⁶ But let us see what he commends in them.

For the grace, etc. This is a general term, for it comprehends blessings of every kind that they had obtained through means of the gospel. For the term grace denotes here not the favor of God, but by metonymy ⁴⁷ (μετωνυμικῶς), the gifts that he bestows upon men gratuitously. He immediately proceeds to specify particular instances, when he says that they are enriched in all things, and specifies what those all things are — the doctrine and word of God. For in these riches it becomes Christians to abound; and they ought also to be esteemed by us the more, and regarded by us as so much the more valuable, in proportion as they are ordinarily slighted. The phrase in ipso ( in him) I have preferred to retain, rather than render it per ipsum ( by him,) because it has in my opinion more expressiveness and force. For we are enriched in Christ, inasmuch as we are members of his body, and are engrafted into him: nay more, being made one with him, he makes us share with him in everything that he has received from the Father.

Defender: 1Co 1:1

"Sosthenes", until just a short time before, had been ruler of the Jewish synagogue at Corinth (Act 18:17), even suffering a beating by the Corinthian Greeks because of his involvement with the Jewish insurrection against Paul (Act 18:12). Somehow the Lord had used these experiences to bring Sosthenes to believe Paul and accept Christ. He had even gone to Ephesus with Paul, and now was joining Paul in his letter back to his Christian friends in Corinth (1Co 16:5-8; Act 20:31)."

Defender: 1Co 1:2

As the further development of his letter makes evident (1Co 3:1; 1Co 5:1, 1Co 5:2; 1Co 6:1), Paul knew these Corinthian believers were not "called saints" because of their saintly behavior. Rather, they were "sanctified in Christ Jesus" - that is, "set apart" to God through faith in Christ Jesus."

TSK: 1Co 1:1

called : Rom 1:1; Gal 2:7, Gal 2:8

an : 1Co 3:9, 1Co 9:1, 1Co 9:2, 1Co 15:9; Luk 6:13; Joh 20:21; Act 1:2, Act 1:25, Act 1:26, Act 22:21; Rom 1:5; 2Co 11:5, 2Co 12:12; Gal 1:1; Eph 4:11; 1Ti 1:1, 1Ti 2:7

through : 1Co 6:16, 1Co 6:17; Joh 15:16; 2Co 1:1; Gal 1:15, Gal 1:16; Eph 1:1; Col 1:1

Sosthenes : Act 18:17

TSK: 1Co 1:2

the church : Act 18:1, Act 18:8-11; 2Co 1:1; Gal 1:2; 1Th 1:1; 2Th 1:1; 1Ti 3:15

to them : Jud 1:1

sanctified : 1Co 1:30, 1Co 6:9-11; Joh 17:17-19; Act 15:9, Act 26:18; Eph 5:26; Heb 2:11, Heb 10:10; Heb 13:12

called : Rom 1:7; 1Th 4:7; 2Ti 1:9; 1Pe 1:15, 1Pe 1:16

with : Act 7:59, Act 7:60, Act 9:14, Act 9:21, Act 22:16; 2Th 2:16, 2Th 2:17; 2Ti 2:22

call : Τοις επικαλουμενοις το ονομα [Strong’ s G3686]. That these words ought not to be rendered passively, is evident from the LXX, who translate the phrase יקרא בשׁם , ""he shall call on the name""which is active, by επικαλησεται εν ονοματι Θεου , or εν ονοματι Κυριου. Gen 4:26, Gen 12:8, Gen 13:4-7, Gen 13:8-13

our Lord : 1Co 8:6; Psa 45:11; Act 10:36; Rom 3:22, Rom 10:12, Rom 14:8, Rom 14:9; 2Co 4:5; Phi 2:9-11; Rev 19:16

TSK: 1Co 1:3

Rom 1:7; 2Co 1:2; Eph 1:2; 1Pe 1:2

TSK: 1Co 1:4

thank : Rom 1:8, Rom 6:17; Act 11:23, Act 21:20

the grace : 1Co 1:3; Joh 10:30, Joh 14:14, Joh 14:16, Joh 14:26, Joh 15:26; 1Ti 1:14

TSK: 1Co 1:5

in every : 1Co 4:7-10; Rom 11:12; 2Co 9:11; Eph 2:7, Eph 3:8

in all : 1Co 12:8, 1Co 12:10, 1Co 14:5, 1Co 14:6, 1Co 14:26; Act 2:4; 2Co 8:7; Eph 6:19; Col 4:3, Col 4:4

and in : 1Co 8:11, 1Co 13:2, 1Co 13:8; Rom 15:4; 2Co 4:6; Eph 1:17; Phi 1:9; Col 1:9, Col 1:10, Col 2:3; Col 3:10; Jam 3:13; 2Pe 3:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Co 1:1

Paul, called to be an apostle - See the notes at Rom 1:1.

Through the will of God - Not by human appointment, or authority, but in accordance with the will of God, and His command. That will was made known to him by the special revelation granted to him at his conversion, and call to the apostleship; Acts 9. Paul often refers to the fact that he had received a direct commission from God, and that he did not act on his own authority; compare Gal 1:11-12; 1Co 9:1-6; 2Co 11:22-33; 2Co 12:1-12. There was a special reason why he commenced this Epistle by referring to the fact that he was divinely called to the apostleship. It arose from the fact that his apostolic authority had been called in question by the false teachers at Corinth. That this was the case is apparent from the general strain of the Epistle, from some particular expressions 2Co 10:8-10; and from the fact that he is at so much pains throughout the two epistles to establish his divine commission.

And Sosthenes - Sosthenes is mentioned in Act 18:17, as "the chief ruler of the synagogue"at Corinth. He is there said to have been beaten by the Greeks before the judgment-seat of Gallio because he was a Jew, and because he had joined with the other Jews in arraigning Paul, and had thus produced disturbance in the city; see the note on this place. It is evident that at that time he was not a Christian. When he was converted, or why he left Corinth and was now with Paul at Ephesus, is unknown. Why Paul associated him with himself in writing this Epistle is not known. It is evident that Sosthenes was not an apostle, nor is there any reason to think that he was inspired. Some circumstances are known to have existed respecting Paul’ s manner of writing to the churches, which may explain it:

(1) He was accustomed to employ an amanuensis (scribe) in writing his epistles, and the copyist frequently expressed his concurrence or approbation in what the apostle had indicted; see the note at Rom 16:22; compare Col 4:18. "The salutation by the hand of Paul,"2Th 3:17; 1Co 16:21. It is possible that Sosthenes might have been employed by Paul for this purpose.

(2) Paul not unfrequently associated others with himself in writing his letters to the churches, himself claiming authority as an apostle; and the others expressing their concurrence; 2Co 1:1. Thus, in Gal 1:1, "all the brethren"which were with him, are mentioned as united with him in addressing the churches of Galatia; Phi 1:1; Col 1:1; 1Th 1:1.

(3) Sosthenes was well known at Corinth. He had been the chief ruler of the synagogue there. His conversion would, therefore, excite a deep interest, and it is not improbable that he had been conspicuous as a preacher. All these circumstances would render it proper that Paul should associate him with himself in writing this letter. It would be bringing in the testimony of one well known as concurring with the views of the apostle, and tend much to conciliate those who were disaffected toward him.

Barnes: 1Co 1:2

Unto the church of God which is at Corinth - For an account of the time and manner in which the church was established in Corinth, see the introduction, and the notes at Acts 18:1-17. The church is called "the church of God,"because it has been founded by His agency, and was devoted to his service. It is worthy of remark, that although great disorders had been introduced into that church; though there were separations and erroneous doctrines; though there were some who gave evidence that they were not sincere Christians, yet the apostle had no hesitation in applying to them the name of a "church of God."

To them that are sanctified - To those who are made holy. This does not refer to the profession of holiness, but implies that they were in fact holy. The word means that they were separateD from the mass of pagans around them, and devoted to God and his cause. Though the word used here ( ἡγιασμένοις hēgiasmenois ) has this idea of separation from the mass around them, yet it is separation on account of their being in fact, and not in profession merely, different from others, and truly devoted to God; see the note at Rom 1:7.

In Christ Jesus - That is, "by" ἐν en the agency of Christ. It was by his authority, his power, and his Spirit, that they had been separated from the mass of pagans around them, and devoted to God; compare Joh 17:19.

Called to be saints - The word "saints"does not differ materially from the word "sanctified"in the former part of the verse. It means those who are separateD from the world, and set apart to God as holy. The idea which Paul introduces here is, that they became such because they were called to be such. The idea in the former part of the verse is, that this was done "by Christ Jesus;"here he says that it was because they were called to this privilege. He doubtless means to say that it was not by any native tendency in themselves to holiness, but because God had called them to it. And this calling does not refer merely to an external invitation, but it was that which was made effectual in their case, or that on which the fact of their being saints could be predicated; compare 1Co 1:9; see 2Ti 1:9; "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace,"etc.; 1Pe 1:15; the Rom 1:6-7; Rom 8:28 notes; Eph 4:1 note; 1Ti 6:12 note; 1Pe 2:9 note.

With all ... - This expression shows:

(1) That Paul had the same feelings of attachment to all Christians in every place; and,

(2) That he expected that this Epistle would be read, not only by the church at Corinth, but also by other churches. That this was the uniform intention of the apostle in regard to his epistles, is apparent from other places; compare 1Th 5:27; "I charge you by the Lord that this Epistle be read unto all the holy brethren;"Col 4:16; "And when this Epistle is read among you, cause that it be read also in the church of the Laodiceans."It is evident that Paul expected that his epistles would obtain circulation among the churches; and it was morally certain that they would be soon transcribed, and be extensively read - the ardent feelings of Paul embraced all Christians in every nation. He knew nothing of the narrowness of exclusive attachment to a sect. His heart was full of love, and he loved, as we should, all who bore the Christian name, and who evinced the Christian spirit.

Call upon the name of Jesus Christ - To call upon the name of any person, in Scripture language, is to call on the person himself; compare Joh 3:18; the note at Act 4:12. The expression "to call upon the name" ἐπικαλουμένοις epikaloumenois , to invoke the name, implies worship, and prayer; and proves:

(1) That the Lord Jesus is an object of worship; and,

(2) That one characteristic of the early Christians, by which they were known and distinguished, was their calling upon the name of the Lord Jesus, or their offering worship to him. That it implies worship, see the note at Act 7:59; and that the early Christians called on Christ by prayer, and were distinguished by that, see the note at Act 7:59, and compare the note at Act 1:24, also Act 2:21; Act 9:13; Act 22:16; 2Ti 2:22.

Both theirs and ours - The Lord of all - both Jews and Gentiles - of all who profess themselves Christians, of whatever country or name they might have originally been. Difference of nation or birth gives no pre-eminence in the kingdom of Christ but all are on a level, having a common Lord and Saviour; compare Eph 4:5.

Barnes: 1Co 1:3

Grace be unto you ... - See the note at Rom 1:7.

Barnes: 1Co 1:4

I thank my God ... - No small part of this Epistle is occupied with reproofs for the disorders which had arisen in the church at Corinth. Before proceeding, however, to the specific statement of those disorders (1Co 1:10 ff), the apostle commends them for the attainments which they had really made in divine knowledge, and thus shows that he was disposed to concede to them all that he could. It was no part of the disposition of Paul to withhold commendation where it was due. On the contrary, as he was disposed to be faithful in reproving the errors of Christians, he was no less disposed to commend them when it could be done; compare the note at Rom 1:8. A willingness to commend those who do well is as much in accordance with the gospel, as a disposition to reprove where it is deserved; and a minister, or a parent, may frequently do as decided good by judicious commendation as by reproof, and much more than by fault-finding and harsh crimination.

On your behalf - In respect to you; that God has conferred these favors on you.

For the grace of God - On account of the favors which God has bestowed on you through the Lord Jesus. Those favors are specified in the following verses. For the meaning of the word "grace,"see the note at Rom 1:7.

Barnes: 1Co 1:5

That in every thing - In every respect, or in regard to all the favors conferred on any of his people. You have been distinguished by him in all those respects in which he blesses his own children.

Ye are enriched by him; - compare the note at Rom 2:4. The meaning of this expression is, "you abound in these things; they are conferred abundantly upon you."By the use of this word, the apostle intends doubtless to denote "the fact"that these blessings had been conferred on them abundantly; and also that this was a "valuable endowment,"so as to be properly called "a treasure."The mercies of God are not only conferred abundantly on his people, but they are a bestowment of inestimable value; compare 2Co 6:10.

In all utterance - With the power of speaking various languages ἐν παντὶ λόγῳ en panti logō . That this power was conferred on the church at Corinth, and that it was highly valued by them, is evident from 1 Cor. 14; compare 2Co 8:7. The power of speaking those languages the apostle regarded as a subject of thanksgiving, as it was a proof of the divine favor to them; see 1Co 14:5, 1Co 14:22, 1Co 14:39.

And in all knowledge - In the knowledge of divine truth. They had understood the doctrines which they had heard, and had intelligently embraced them. This was not true of all of them, but it was of the body of the church; and the hearty commendation and thanksgiving of the apostle for these favors, laid the foundation for the remarks which he had subsequently to make, and would tend to conciliate their minds, and dispose them to listen attentively, even to the language of reproof.

Poole: 1Co 1:1

Chapter Summary

1Co 1:1-3 After saluting the church at Corinth,

1Co 1:4-9 and thanking God for his grace toward them,

1Co 1:10 Paul exhorteth them to unity,

1Co 1:11-16 and reproveth their dissensions.

1Co 1:17-25 The plain doctrine of the gospel, how foolish soever

in the eyes of the world, is the power and wisdom of

God to the salvation of believers.

1Co 1:26-29 God, to take away human boasting, hath not called the

wise, the mighty, the noble; but the foolish, the

weak, the despised among men.

1Co 1:30,31 Christ is our wisdom, righteousness, sanctification,

and redemption.

Paul, called to be an apostle of Jesus Christ: our common custom is to subscribe our name to the bottom of our letters; it seems by the apostolical Epistles, that their fashion was otherwise: he elsewhere telleth us, that it was his token in every epistle, which makes some doubt, whether that to the Hebrews was wrote by him; but others think it is there concealed, for the particular spite the Jews had to him. He had the name of Saul as well as Paul, as we read, Act 7:58 9:1 : whether he had two names, (as many of the Jews had), or Saul was the name by which he was called before his conversion, and Paul his name after he was converted, or after he was made a citizen of Rome, (for Paul is a Roman name, nor do we read that after his conversion he was ever called by the name of Saul), is not worth our disputing. He was a man of Tarsus in Cilicia, by his nation a Jew, both by father and mother; an Hebrew of the Hebrews, of the tribe of Benjamin, a Pharisee, bred up at the feet of Gamaliel, one of their great doctors; he was also citizen of Rome, as himself tells us, Act 21:39 22:3,27 Php 3:5 ; by his trade a tent maker, Act 18:3 ; a great zealot for the Jewish ceremonies and law, and upon that score a great persecutor, consenting to the death of Stephen, and breathing out threatenings against Christians. Of his miraculous conversion we read, in Act 9:1-43 , as also of his being called to be an apostle, not one of those first sent out by Christ, but yet called: he gives king Agrippa a full account of his calling, Act 26:12-19 .

Through the will of God so as he was an apostle by the will of God, God’ s special revelation from heaven: he did not thrust himself into the employment, but was sent of God in an extraordinary manner; not only mediately, (as all ministers are), but by an immediate call and mission.

And Sosthenes our brother: in the salutation prefixed to this Epistle, he joineth Sosthenes, whom he calls his brother. Of this Sosthenes we read, Act 18:17 ; he was a chief ruler of the synagogue, but converted to Christianity; Paul disdaineth not to call him his brother.

Poole: 1Co 1:2

Unto the church of God which is at Corinth; unto those in Corinth who having received the doctrine of the gospel, and owned Jesus Christ as their Saviour, were united in one ecclesiastical body for the worship of God, and communion one with another. Corinth was a famous city in Achaia, (which Achaia was joined to Greece by a neck of land betwixt the Aegean and Ionian Seas), it grew the most famous mart of all Greece. Paul came thither from Athens, Act 18:1 .

Crispus, the chief ruler of the synagogue there, believed, upon Paul’ s preaching; so did many Corinthians, and were baptized, 1Co 1:9 . He stayed there eighteen months, 1Co 1:11 ; there Sosthenes (mentioned 1Co 1:1 ) was converted; from thence Paul went to Ephesus, 1Co 1:19 . These believers were those here called the church of God at Corinth, to whom he writes this Epistle (as it should seem from 1Co 16:8 ) from Ephesus, where Paul stayed three years, Act 20:31 . The members of this church the apostle calleth such as are sanctified in Christ Jesus, called to be saints: whether by the term the apostle meaneth only such as by the preaching of the gospel were separated from the heathens at Corinth, and professed faith in Christ, (as, Act 15:9 , the apostle saith the Gentiles’ hearts were purified by faith), or such in Corinth as were really regenerated, and had their hearts renewed and changed, is not easy to determine: both of them are saints by calling; the former are called externally by the preaching of the gospel, the other internally and effectually by the operation of the Spirit of grace. It is most probable, that St. Paul intended this Epistle for the whole body of those that professed the Christian religion in Corinth, though in writing of it he had a more special respect to those who were truly sanctified in Christ by the renewing of the Holy Ghost. Nor doth Paul only respect those that lived in Corinth, but he directs his Epistle to all those who in any place of Achaia called upon the name of Jesus Christ, whom he calleth their Lord, and our Lord: which is an eminent place to prove the Divine nature of Christ; he is not only called our Lord, our common Lord, but he is made the object of invocation and Divine worship: and it teacheth us, that none but such as call upon the name of Jesus Christ our Lord, are fit matter for a gospel church; which both excludes such as deny the Godhead of Christ, and such as live without God in the world, without performance of religious homage to God the Father and the Lord Jesus Christ, and owning him as their Lord.

Poole: 1Co 1:3

This is the common salutation in all Paul’ s Epistles, only in one or two mercy is also added.

Grace signifies free love.

Peace signifies either a reconciliation with God, or brotherly love and unity each with other: See Poole on "Rom 1:7" . The apostle wisheth them spiritual blessings, and the greatest spiritual blessings, grace and peace, and that not from and with men, but from God our Father, and the Lord Jesus Christ.

Poole: 1Co 1:4

Lest his former salutation should be misapprehended by them, as signifying that he thought they were without grace, he here cleareth his meaning by blessing God for that grace which they had received: but no man hath so much grace, but he is still capable of more, and stands in need of further influences; therefore, as he here blesseth God for the grace of God, which they by Jesus Christ received; so he before prayed for grace and peace for them, from God our Father, and from the Lord Jesus Christ. Christ is both the Author and Finisher of our faith, he giveth both to will and to do. The beginnings, increases, and finishings of grace are all from him. Grace is indeed from God the Father, but by Jesus Christ; it floweth from him who is Love, but it is through his Well-beloved. No man hath the love of God, but by and through Jesus Christ.

Poole: 1Co 1:5

In every thing; in every grace and in every good gift, (for he is manifestly speaking of spiritual things), so as this general particle must not be extended to the things of this life, but restrained either to spiritual gifts, or spiritual, sanctifying habits. Thus we read of the riches of grace, Eph 1:7 , and of the riches of Christ, Eph 3:8 : nor is the metaphor improper, whether we consider riches as signifying plenty or abundance, or that which accommodateth a man in this life, and is fitted to men’ s wants, to give them a supply.

In all utterance; the word may be translated, in everything, or, in all speech; but the first having been said before, it seems more proper here to translate it, in all word or speech, or in all utterance, as we translate it. If it be taken in the first sense, the gospel is by it understood, the doctrine of the gospel preached amongst them by Paul and Apollos, who preached among the Gentiles the riches of Christ, Eph 3:8 . If we interpret it utterance, which our translators prefer, it signifies an ability to utter that knowledge which God hath given us, to the glory of God and the good of others, either in prayer or spiritual discourses.

And in all knowledge: some by knowledge here understand the gift of prophecy; but it more properly signifies the ability God had given them to comprehend in their understanding the mysteries of the gospel, the great and deep things of God. The apostle blesseth God both for the illumination of their minds by the ministry of the gospel, so as they knew the things of God, and also for the ability which God had given them to communicate this their knowledge to others.

Haydock: 1Co 1:1

Paul called to be an apostle. St. Paul had preached to the Corinthians, and had remained a long time with them, to instruct and confirm them in the faith. During his absence, the faithful of Corinth were divided into several parties, on occasion of some new teachers, who had come amongst them. (Calmet) ---

It was to heal the wounds caused by these divisions, that the present epistle was written. (St. Thomas Aquinas; Haydock) ---

And Sosthenes. There are various conjectures made concerning the person St. Paul here mentions. Some are of opinion that this Sosthenes is the same mentioned, Acts xviii. 17. who was beaten before the tribunal of Gallio, proconsul of Achaia, when St. Paul was carried before that magistrate. Eusebius says, that Sosthenes was one of the 72 disciples, and a different person from the one mentioned in Acts. Estius takes him to be St. Paul's secretary. The common opinion is, that he was a great sufferer for the faith at Corinth, and St. Paul here mentions him as a man worthy their imitation. (Calmet)

itself. Therefore, concludes St. Paul, though the Jews call for miracles, and the Gentiles lean upon worldly wisdom, Christians must seek their strength and success in the weakness of the cross, and their glory in the ignominy of Christ crucified, to whom alone be all the honour and glory for ever and ever. Amen.

Haydock: 1Co 1:2

In every place of theirs and ours. Inasmuch as among Christians in all places there ought to be such an union of faith, and conformity of discipline, as if they were all in one place. (Witham)

Haydock: 1Co 1:4

That is given you in, or by Christ Jesus. [1] Where we may take notice with St. John Chrysostom for the understanding of other places, that in, is many times put for by or through.

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[BIBLIOGRAPHY]

In Christo Jesu, Greek: en christo Iesou. St. John Chrysostom, Greek: om. b., ora pos pollakou to en, anti tou di ou, estin.

====================

Haydock: 1Co 1:5

Rich in him in all knowledge. The apostles never addressed any epistle, except to persons who had been previously converted to the faith. Nor is it reasonable to expect, that infidel and pagan nations, merely by reading the inspired writings, will be able, by the light that is in them, to elicit from the said book the truths of religion. Would they not be tempted to worship the wily serpent, that succeeded in deceiving Eve? and how will they know that this serpent is the devil? (Haydock)

Gill: 1Co 1:1

Paul called to be an apostle of Jesus Christ,.... The author, or rather the writer of the following epistle; for the Holy Ghost was the author and dictator of it, and which was never doubted: he is described by his, name Paul, though his Jewish name was Saul; and very probably he being a Jew by birth, and yet born in a Roman city, might have two names, the one Jewish, the other Gentile; and by the one he went when among the Jews, and by the other when concerned with the Gentiles: and also by his office, "an apostle of Jesus Christ"; immediately called, and sent forth by him; had the Gospel from him by immediate revelation, and a commission to preach it; and which high office was confirmed by signs and wonders, and mighty deeds; by the extraordinary gifts of the Holy Ghost conferred on him, and on others under his ministry; and by the eminent success which attended the preaching of the Gospel by him. This his character he the rather mentions, because some in this church, through the insinuations of the false apostles, demurred upon it; whereas this was not a mere name given him by men, and by which he was only commonly called by them, but was an office he was "called" to by Christ; he did not rush into it, or assume it of himself, but had a divine warrant for it; for he was invested with it,

through the will of God: both by the secret will and purpose of God, by which he was a chosen vessel, to bear the name of Christ among the Gentiles, Act 9:15; and by the revealed will of God, signified by the Spirit of God, who said, "separate me Saul and Barnabas, for the work whereunto I have called them", Act 13:2, and shows, that it was not owing to any worth or merit in him, but purely to the free grace and sovereign will and pleasure of God, that he was made an apostle of Christ:

and Sosthenes our brother. This seems to be the same man, who was the chief ruler of the synagogue of the Jews at Corinth; and was converted to the Christian faith by the Apostle Paul whilst there, as appears from his favouring the cause of the apostle, for which the Jews beat him before the judgment seat, and yet Gallio the Roman deputy took no notice of it, Act 18:17, in the Syriac dictionary ^a mention is made of one Sosthenes, governor of a city, one of the seventy disciples, who was educated at Pontus, and cast into the sea by the order of Nouna; and is also said to be bishop of Colophon in Ionia; see Gill on Luk 10:1; but without any reason. This person the apostle joins with him, not as in equal office with him, but as a brother in Christ, and very probably a ministering brother, and a companion of his; and the rather, because he might be well known to the Corinthians, and respected by them; wherefore he chose to join him with him, to show their agreement in doctrine and discipline, and in advice to them, which might have the greater weight with them; see Act 18:17.

Gill: 1Co 1:2

Unto the church of God which is at Corinth,.... This epistle is inscribed to the saints at Corinth; who are described by their being "the church of God", a particular congregated church; a number of persons gathered out of the world, and joined together in holy fellowship, carrying on the worship of God together, and walking in all the commandments and ordinances of the Lord; a very high character this, to be called the church of God, which is the pillar and ground of truth: and it may be observed, that this is here given to a people, among whom were many irregularities, errors, disorders, and divisions; which shows, that a church of God is not to be unchurched for everything that is amiss in them: they are further described by the place of their abode, Corinth, the "metropolis" of Achaia; a very large and opulent city, a place of great trade and commerce, and famous both for its wealth and wisdom; but not so famous for anything as this, that there was a church of Christ in it; of the city of Corinth; see Gill on Act 18:1; and of the church; see Gill on Act 18:8. The members of it in general, for it cannot be thought to hold good of every individual, are said to be

sanctified in Christ Jesus; not by baptism, for they were sanctified before that; but were set apart, or chosen in Christ from all eternity, to grace here, and glory hereafter; justified by the blood and righteousness of Christ, in which sense the word "sanctified" is sometimes used; and to whom Christ was made "sanctification" and righteousness; and in consequence of which they were sanctified by his Spirit in his name, out of that fulness of grace and holiness which is in him: wherefore it follows,

called to be saints; for though they were chosen to holiness in Christ, and through sanctification of the Spirit unto salvation, yet before calling were unholy; though Christ had given himself for them to sanctify and purify them, yet whilst uncalled were impure; they fell in Adam, and became both guilty and filthy through his transgression; and by their first birth were unholy and unclean, and were so in their lives and conversations; nor are any holy by natural descent: these were not born saints, nor made so by their own free will, but were become such through the powerful grace of God in the effectual calling; in which not only desires after holiness, but principles of holiness were wrought in them; and by which they were called to the practice of external holiness, or to live an holy life and conversation. And this epistle is not only inscribed to these saints at Corinth, but to them,

with all that in every place call upon the name of Jesus Christ our Lord; as in Corinth, so in any part of Achaia, of which Corinth was the chief city. Invocation of the name of Christ not only respects prayer to him, but includes the whole of religious worship: see Rom 10:13; and this being given to Christ, and perforated in his name, is a very considerable proof of his true and proper deity; and the Ethiopic version here styles him, "God, our Lord Jesus Christ"; for none but God is to be invoked; nor can any but a divine person, one that is truly and properly God, without idolatry, be regarded as the object of religious worship and adoration. The phrase

both theirs and ours, either, as some think, refers to "every place" and so read the Vulgate Latin, Syriac, and Arabic versions; and the sense is, that the apostle inscribes his epistle to all that call upon the name of Christ, whether in Judea or in the Gentile world, in the place where the apostle was, or the Corinthians were, or any of the other saints in Achaia were; signifying, that invocation of God is not confined to any particular place, but that men may now lift up holy hands prayer to God everywhere; or rather it refers to "our Lord", and shows that Christ is the common Lord of his people, whom they all invoke, and by whom they are called, and therefore ought to love one another.

Gill: 1Co 1:3

Grace be unto you, and peace from God,.... This is an usual salutation in all Paul's epistles; See Gill on Rom 1:7.

Gill: 1Co 1:4

I thank my God always on your behalf,.... Now follows a thanksgiving for various blessings bestowed upon this church, which is a proof of the apostle's great affection for it, and how much its welfare lay at his heart. The object of thanksgiving is God, for as he is the author of all mercies, the glory and praise of them ought to be given to him. The apostle styles him "my God", to distinguish him from others; and to express his faith of interest in him; and to observe to this church, that all the good things they enjoyed came from him, who was his God and their God, his Father and their Father; and for which reason he returned thanks to him for them, and by so doing set them an example: the persons on whose behalf he gave thanks were not at this time himself and Sosthenes, but the members of the church at Corinth; and the continuance of his thankfulness for them, is "always", as often as he went to the throne of grace, or at any other time thought of them: what he particularly gives thanks to God for in this verse is,

for the grace which is given you by Jesus Christ: and includes all sorts of grace, adopting, justifying, pardoning, regenerating, and sanctifying grace; every particular grace of the Spirit, as faith, repentance, hope, love, fear, humility, self-denial, &c. all are gifts of God, and entirely owing to his free grace, and not to man's free will and power, or to any merits of his; and all come through the hands of Christ, and are given forth by him, as the Mediator of the covenant, and in consequence of his blood, righteousness, sacrifice, and merit.

Gill: 1Co 1:5

That in everything ye are enriched by him,.... This is still a continuation of the thanksgiving for this church, that they were "enriched", or plentifully and abundantly provided for by Christ, with all grace, with all the riches of grace; with his own unsearchable riches, of which they were made partakers, and the riches of glory, to which they were entitled by him; and all which come to them through his poverty, which makes his grace in the donation of these riches the more illustrious: and particularly the apostle is thankful, that they were enriched by Christ

in all utterance, and in all knowledge; that not only they had the knowledge of the truths and doctrines of the Gospel, concerning the person, offices, grace, and righteousness of Christ in the theory of them, or a speculative notion of them; but for the most part had a spiritual experimental knowledge of these things; and many of them had such large gifts of knowledge, elocution, and utterance, that they were richly qualified to preach the Gospel to others; nay, even had the extraordinary gifts of the Spirit, so as to speak with divers tongues, as the Spirit gave them utterance.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Co 1:1

¹ tn Grk “Paul.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

² tc Many important mss, as well as several others (א A Ψ 1739 1881 Ï sy), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (Ì⁴⁶ B D F G 33 it). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred both because it has somewhat better attestation and because it is slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus.” As well, the later Pauline letters almost uniformly use this order in the salutations. Thus, on both external and internal grounds, “Christ Jesus” is the preferred reading here.

NET Notes: 1Co 1:2

¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

² tn Grk “theirs and ours.”

NET Notes: 1Co 1:3

¹ tn Grk “Grace to you and peace.”

NET Notes: 1Co 1:5

¹ sn Made rich refers to how God richly blessed the Corinthians with an abundance of spiritual gifts (cf. v. 7).

² sn Speech and knowledge refer to the spiritual gifts God had blessed them with (as v. 7 confirms). Paul will discuss certain abuses of their gifts in chapters 12-14, but he thanks God for their giftedness.

Geneva Bible: 1Co 1:1

Paul, ^{( 1 )} called [to be] an ^{( 2 )} apostle of Jesus Christ through the will of God, and ^{( 3 )} Sosthenes [our] brother,

^{( 1 )} The inscription of the epistle, in which he mainly tries to procure the good will of the Corinthians towards him, yet nonetheless in such a way that he always lets them know that he is the servant of God and not of men. ^{( 2 )} If he is an apostle, then he must be heard, even though he sometimes sharply reprehends them, seeing he has not his own cause in hand, but is a messenger that brings the commandments of Christ. ^{( 3 )} He has Sosthenes with himself, that this doctrine might be confirmed by two witnesses.

Geneva Bible: 1Co 1:2

^{( 4 )} Unto the church of God which is at Corinth, to them that are ^{( 5 )} sanctified in ^{( a )} Christ Jesus, ^{( b )} called [to be] saints, with all that in every place ^{( c )} call upon the name of Jesus Christ our Lord, both theirs and ours:

^{( 4 )} It is a church of God, even though it has great faults in it, as it obeys those who admonish them. ^{( 5 )} A true definition of the universal church, which is:

^{( a )} The Father sanctifies us, that is to say, separates us from the wicked in giving us to his Son, that he may be in us, and we in him.

^{( b )} Whom God by his gracious goodness and absolute love has separated for himself: or whom God has called to holiness: the first of these two expositions, shows from where our sanctification comes: and the second shows to what end it strives for.

^{( c )} He is correctly said to call on God who cries to the Lord when he is in danger, and craves help from his hands, and by the figure of speech synecdoche, it is taken for all the service of God: and therefore to call upon Christ's name, is to acknowledge and take him for very God.

Geneva Bible: 1Co 1:3

^{( 6 )} Grace [be] unto you, and peace, from God our Father, and [from] the Lord Jesus Christ.

^{( 6 )} The foundation and the life of the Church is Christ Jesus given from the Father.

Geneva Bible: 1Co 1:4

^{( 7 )} I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;

^{( 7 )} Going about to condemn many vices, he begins with a true commendation of their virtues, lest he might seem after to descend to chiding, being moved with malice or envy: yet in such a way that he refers all to God as the author of them, and that in Christ, that the Corinthians might be more ashamed to profane and abuse the holy gifts of God.

Geneva Bible: 1Co 1:5

That in every thing ye are enriched by him, ^{( 8 )} in ^{( d )} all utterance, and [in] all knowledge;

^{( 8 )} He refers to that by name which they abused the most.

^{( d )} Seeing that while we live here we know but in part, and prophesy in part, this word "all" must be limited by the present state of the faithful: and by "utterance" he does not mean a vain kind of babbling, but the gift of holy eloquence, which the Corinthians abused.

Commentary -- Verse Range Notes

TSK Synopsis: 1Co 1:1-31

1 After his salutation and thanksgiving,

10 he exhorts them to unity,

12 and reproves their dissensions.

18 God destroys the wisdom of the wise,

21 by the foolishness of preaching;

26 and calls not the wise, mighty, and noble,

28 but the foolish, weak, and men of no account.

Maclaren: 1Co 1:2

Calling On The Name

All That In Every Place Call Upon The Name Of Jesus Christ Our Lord, Both Theirs And Ours.'--1 Cor. 1:2.

THERE are some difficulties, with which I need not trouble you, about both the translation and the connection of these words. One thing is quite clear, that in them the Apostle associates the church at Corinth with the whole mass of Christian believers in the world. The question may arise whether he does so in the sense that he addresses his letter both to the church at Corinth and to the whole of the churches, and so makes it a catholic epistle. That is extremely unlikely, considering how all but entirely this letter is taken up with dealing with the especial conditions of the Corinthian church. Rather I should suppose that he is simply intending to remind the Church of God at Corinth… sanctified in Christ Jesus, called to be saints,' that they are in real, living union with the whole body of believers. Just as the water in a little land-locked bay, connected with the sea by some narrow strait like that at Corinth, is yet part of the whole ocean that rolls round the world, so that little community of Christians had its living bond of union with all the brethren in every place that called upon the name of Jesus Christ.

Whichever view on that detail of interpretation be taken, this phrase, as a designation of Christians, is worth considering. It is one of many expressions found in the New Testament as names for them, some of which have now dropped out of general use, while some are still retained. It is singular that the name of Christian,' which has all but superseded all others, was originally invented as a jeer by sarcastic wits at Antioch, and never appears in the New Testament, as a name by which believers called themselves. Important lessons are taught by these names, such as disciples, believers, brethren, saints, those of the way, and so on, each of which embodies some characteristic of a follower of Jesus. So this appellation in the text, those who call upon the name of our Lord Jesus Christ,' may yield not unimportant lessons if it be carefully weighed, and to some of these I would ask your attention now.

I. First, It Gives Us A Glimpse Into The Worship Of The Primitive Church.

To call on the name of the Lord' is an expression that comes straight out of the Old Testament. It means there distinctly adoration and invocation, and it means precisely these things when it is referred to Jesus Christ.

We find in the Acts of the Apostles that the very first sermon that was preached at Pentecost by Peter all turns upon this phrase. He quotes the Old Testament saying, Whosoever shall call on the name of the Lord shall be saved,' and then goes on to prove that the Lord,' the calling on whose Name' is salvation, is Jesus Christ; and winds up with Therefore let all the house of Israel know assuredly that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.'

Again we find that Ananias of Damascus, when Jesus Christ appeared to him and told him to go to Paul and lay his hands upon him, shrank from the perilous task because Paul had been sent to bind them that call upon the name of the Lord,' and to persecute them. We find the same phrase recurring in other connections, so that, on the whole, we may take the expression as a recognised designation of Christians.

This was their characteristic, that they prayed to Jesus Christ. The very first word, so far as we know, that Paul ever heard from a Christian was, Lord Jesus! receive my spirit.' He heard that cry of calm faith which, when he heard it, would sound to him as horrible blasphemy from Stephen's dying lips. How little he dreamed that he himself was soon to cry to the same Jesus, Lord, what wilt thou have me to do?' and was in after-days to beseech Him thrice for deliverance, and to be answered by sufficient grace. How little he dreamed that, when his own martyrdom was near, he too would look to Jesus as Lord and righteous Judge, from whose hands all who loved His appearing should receive their crown! Nor only Paul directs desires and adoration to Jesus as Lord; the last words of Scripture are a cry to Him as Lord to come quickly, and an invocation of His' grace' on all believing souls.

Prayer to Christ from the very beginning of the Christian Church was, then, the characteristic of believers, and He to whom they prayed, thus, from the beginning, was recognised by them as being a Divine Person, God manifest in the flesh.

The object of their worship, then, was known by the people among whom they lived. Singing hymns to Christus as a god is nearly all that the Roman proconsul in his well-known letter could find to tell his master of their worship. They were the worshippers --not merely the disciples--of one Christ. That was their peculiar distinction. Among the worshippers of the false gods they stood erect; before Him, and Him only, they bowed. In Corinth there was the polluted worship of Aphrodite and of Zeus. These men called not on the name of these lustful and stained deities, but on the name of the Lord Jesus Christ. And everybody knew whom they worshipped, and understood whose men they were. Is that true about us? Do we Christian men so habitually cultivate the remembrance of Jesus Christ, and are we so continually in the habit of invoking His aid, and of contemplating His blessed perfections and sufficiency, that every one who knew us would recognise us as meant by those who call on the name of the Lord Jesus Christ?

If this be the proper designation of Christian people, alas! alas! for so many of the professing Christians of this day, whom neither bystanders nor themselves would think of as included in such a name!

Further, the connection here shows that the divine worship of Christ was universal among the churches. There was no place' where it was not practised, no community calling itself a church to whom He was not the Lord to be invoked and adored. This witness to the early and universal recognition in the Christian communities of the divinity of our Lord is borne by an undisputedly genuine epistle of Paul's. It is one of the four which the most thorough-going destructive criticism accepts as genuine. It was written before the Gospels, and is a voice from the earlier period of Paul's apostleship. Hence the importance of its attestation to this fact that all Christians everywhere, both Jewish, who had been trained in strict monotheism, and Gentile, who had burned incense at many a foul shrine, were perfectly joined together in this, that in all their need they called on the name of Jesus Christ as Lord and brought to Him, as divine, adoration not to be rendered to any creatures. From the day of Pentecost onwards, a Christian was not merely a disciple, a follower, or an admirer, but a worshipper of Christ, the Lord.

II. We May See Here An Unfolding Of The All-Sufficiency Of Jesus Christ.

Note that solemn accumulation, in the language of my text, of all the designations by which He is called, sometimes separately and sometimes unitedly, the name of our Lord Jesus Christ.' We never find that full title given to Him in Scripture except when the writer's mind is labouring to express the manifoldness and completeness of our Lord's relations to men, and the largeness and sufficiency of the blessings which He brings. In this context I find in the first nine or ten verses of this chapter, so full is the Apostle of the thoughts of the greatness and wonderfulness of his dear Lord on whose name he calls, that six or seven times he employs this solemn, full designation.

Now, if we look at the various elements of this great name we shall get various aspects of the way in which calling on Christ is the strength of our souls.

Call on the name of--the Lord.' That is the Old Testament Jehovah. There is no mistaking nor denying, if we candidly consider the evidence of the New Testament writings, that, when we read of Jesus Christ as Lord,' in the vast majority of cases, the title is not a mere designation of human authority, but is an attribution to Him of divine nature and dignity. We have, then, to ascribe to Him, and to call on Him as possessing, all which that great and incommunicable Name certified and sealed to the Jewish Church as their possession in their God. The Jehovah of the Old Testament is our Lord of the New. He whose being is eternal, underived, self-sufficing, self-determining, knowing no variation, no diminution, no age, He who is because He is and that He is, dwells in His fulness in our Saviour. To worship Him is not to divert worship from the one God, nor is it to have other gods besides Him. Christianity is as much monotheistic as Judaism was, and the law of its worship is the old law --Him only shalt thou serve. It is the divine will that all men should honour the Son, even as they honour the Father.

But what is it to call on the name of Jesus? That name implies all the sweetness of His manhood. He is our Brother. The name Jesus' is one that many a Jewish boy bore in our Lord's own time and before it; though, afterwards, of course, abhorrence on the part of the Jew and reverence on the part of the Christian caused it almost entirely to disappear. But at the time when He bore it was as undistinguished a name as Simeon, or Judas, or any other of His followers' names. To call upon the name of Jesus means to realise and bring near to ourselves, for our consolation and encouragement, for our strength and peace, the blessed thought of His manhood, so really and closely knit to ours; to grasp the blessedness of the thought that He knows our frame because He Himself has worn it, and understands and pities our weakness, being Himself a man. To Him whom we adore as Lord we draw near in tenderer, but not less humble and prostrate, adoration as our brother when we call on the name of the Lord Jesus, and thus embrace as harmonious, and not contradictory, both the divinity of the Lord and the humanity of Jesus.

To call on the name of Christ is to embrace in our faith and to beseech the exercise on our behalf of all which Jesus is as the Messiah, anointed by God with the fulness of the Spirit. As such He is the climax, and therefore the close of all revelation, who is the long-expected fruition of the desire of weary hearts, the fulfilment, and therefore the abolition, of sacrifice and temple and priesthood and prophecy and all that witnessed for Him ere He came. We further call on the name of Christ the Anointed, on whom the whole fulness of the Divine Spirit dwelt in order that, calling upon Him, that fulness may in its measure be granted to us.

So the name of the Lord Jesus Christ brings to view the divine, the human, the Messiah, the anointed Lord of the Spirit, and Giver of the divine life. To call on His name is to be blessed, to be made pure and strong, joyous and immortal. The name of the Lord is a strong tower, the righteous runneth into it and is safe.' Call on His name in the day of trouble and ye shall be heard and helped.

III. Lastly, This Text Suggests What A Christian Life Should Be.

We have already remarked that to call on the name of Jesus was the distinctive peculiarity of the early believers, which marked them off as a people by themselves. Would it be a true designation of the bulk of so-called Christians now? You do not object to profess yourself a Christian, or, perhaps, even to say that you are a disciple of Christ, or even to go the length of calling yourself a follower and imitator. But are you a worshipper of Him? In your life have you the habit of meditating on Him as Lord, as Jesus, as Christ, and of refreshing and gladdening dusty days and fainting strength by the living water, drawn from the one unfailing stream from these triple fountains? Is the invocation of His aid habitual with you?

There needs no long elaborate supplication to secure His aid. How much has been done in the Church's history by short bursts of prayer, as Lord, help me!' spoken or unspoken in the moment of extremity! They cried unto God in the battle.' They would not have time for very lengthy petitions then, would they? They would not give much heed to elegant arrangement of them or suiting them to the canons of human eloquence. They cried unto God in the battle ; whilst the enemy's swords were flashing and the arrows whistling about their ears. These were circumstances to make a prayer a cry'; no composed and stately utterance of an elegantly modulated voice, nor a languid utterance without earnestness, but a short, sharp, loud call, such as danger presses from panting lungs and parched throats. Therefore the cry was answered, and He was entreated of them.' Lord, save us, we perish!' was a very brief prayer, but it brought its answer. And so we, in like manner, may go through our warfare and work, and day by day as we encounter sudden bursts of temptation may meet them with sudden jets of petition, and thus put out their fires. And the same help avails for long-continuing as for sudden needs. Some of us may have to carry lifelong burdens and to fight in a battle ever renewed. It may seem as if our cry was not heard, since the enemy's assault is not weakened, nor our power to beat it back perceptibly increased. But the appeal is not in vain, and when the fight is over, if not before, we shall know what reinforcements of strength to our weakness were due to our poor cry entering into the ears of our Lord and Brother. No other name' is permissible as our plea or as recipient of our prayer. In and on the name of the Lord we must call, and if we do, anything is possible rather than that the promise which was claimed for the Church and referred to Jesus, in the very first Christian preaching on Pentecost, should not be fulfilled' Whosoever shall call on the name of the Lord shall be saved.'

In every place.' We may venture to subject the words of my text to a little gentle pressure here. The Apostle only meant to express the universal characteristics of Christians everywhere. But we may venture to give a different turn to the words, and learn from them the duty of devout communion with Christ as a duty for each of us wherever we are. If a place is not fit to pray in it is not fit to be in. We may carry praying hearts, remembrances of the Lord, sweet, though they may be swift and short, contemplations of His grace, His love, His power, His sufficiency, His nearness, His punctual help, like a hidden light in our hearts, into all the dusty ways of life, and in every place call on His name. There is no place so dismal but that thoughts of Him will make sunshine in it; no work so hard, so commonplace, so prosaic, so uninteresting, but that it will become the opposite of all these if whatever we do is done in remembrance of our Lord. Nothing will be too hard for us to do, and nothing too bitter for us to swallow, and nothing too sad for us to bear, if only over all that befalls us and all that we undertake and endeavour we make the sign of the Cross and call upon the name of the Lord. If in every place' we have Him as the object of our faith and desire, and as the Hearer of our petition, in every place' we shall have Him for our help, and all will be full of His bright presence; and though we have to journey through the wilderness we shall ever drink of that spiritual rock that will follow us, and that Rock is Christ. In every place call upon His name, and every place will be a house of God, and a gate of heaven to our waiting souls.

MHCC: 1Co 1:1-9

All Christians are by baptism dedicated and devoted to Christ, and are under strict obligations to be holy. But in the true church of God are all who are sanctified in Christ Jesus, called to be saints, and who call upon him as God manifest in the flesh, for all the blessings of salvation; who acknowledge and obey him as their Lord, and as Lord of all; it includes no other persons. Christians are distinguished from the profane and atheists, that they dare not live without prayer; and they are distinguished from Jews and pagans, that they call on the name of Christ. Observe how often in these verses the apostle repeats the words, Our Lord Jesus Christ. He feared not to make too frequent or too honourable mention of him. To all who called upon Christ, the apostle gave his usual salutation, desiring, in their behalf, the pardoning mercy, sanctifying grace, and comforting peace of God, through Jesus Christ. Sinners can have no peace with God, nor any from him, but through Christ. He gives thanks for their conversion to the faith of Christ; that grace was given them by Jesus Christ. They had been enriched by him with all spiritual gifts. He speaks of utterance and knowledge. And where God has given these two gifts, he has given great power for usefulness. These were gifts of the Holy Ghost, by which God bore witness to the apostles. Those that wait for the coming of our Lord Jesus Christ, will be kept by him to the end; and those that are so, will be blameless in the day of Christ, made so by rich and free grace. How glorious are the hopes of such a privilege; to be kept by the power of Christ, from the power of our corruptions and Satan's temptations!

Matthew Henry: 1Co 1:1-9

We have here the apostle's preface to his whole epistle, in which we may take notice,

I. Of the inscription, in which, according to the custom of writing letters then, the name of the person by whom it was written and the persons to whom it was written are both inserted. 1. It is an epistle from Paul, the apostle of the Gentiles, to the church of Corinth, which he himself had planted, though there were some among them that now questioned his apostleship (1Co 9:1, 1Co 9:2), and vilified his person and ministry, 2Co 10:10. The most faithful and useful ministers are not secure from this contempt. He begins with challenging this character: Paul, called to be an apostle of Jesus Christ, through the will of God. He had not taken this honour to himself, but had a divine commission for it. It was proper at any time, but necessary at this time, to assert his character, and magnify his office, when false teachers made a merit of running him down, and their giddy and deluded followers were so apt to set them up in competition with him. It was not pride in Paul, but faithfulness to his trust, in this juncture, to maintain his apostolical character and authority. And, to make this more fully appear, he joins Sosthenes with him in writing, who was a minister of a lower rank. Paul, and Sosthenes his brother, not a fellow-apostle, but a fellow-minister, once a ruler of the Jewish synagogue, afterwards a convert to Christianity, a Corinthian by birth, as is most probable, and dear to this people, for which reason Paul, to ingratiate himself with them, joins them with himself in his first salutations. There is no reason to suppose he was made a partaker of the apostle's inspiration, for which reasons he speaks, through the rest of the epistle, in his own name, and in the singular number. Paul did not in any case lessen his apostolical authority, and yet he was ready upon all occasions to do a kind and condescending thing for their good to whom he ministered. The persons to whom this epistle was directed were the church of God that was at Corinth, sanctified in Christ Jesus, and called to be saints. All Christians are thus far sanctified in Christ Jesus, that they are by baptism dedicated and devoted to him, they are under strict obligations to be holy, and they make profession of real sanctity. If they be not truly holy, it is their own fault and reproach. Note, It is the design of Christianity to sanctify us in Christ. He gave himself for us, to redeem us from all iniquity, and purify us to himself a peculiar people, zealous of good works. In conjunction with the church at Corinth, he directs the epistle to all that in every place call on the name of Christ Jesus our Lord, both theirs and ours. Hereby Christians are distinguished from the profane and atheistical, that they dare not live without prayer; and hereby they are distinguished from Jews and Pagans, that they call on the name of Christ. He is their common head and Lord. Observe, In every place in the Christian world there are some that call on the name of Christ. God hath a remnant in all places; and we should have a common concern for and hold communion with all that call on Christ's name.

II. Of the apostolical benediction. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. An apostle of the prince of peace must be a messenger and minister of peace. This blessing the gospel brings with it, and this blessing every preacher of the gospel should heartily wish and pray may be the lot of all among whom he ministers. Grace and peace - the favour of God, and reconciliation to him. It is indeed the summary of all blessings. The Lord lift up his countenance upon thee, and give thee peace, was the form of benediction under the Old Testament (Num 6:26), but this advantage we have by the gospel, 1. That we are directed how to obtain that peace from God: it is in and by Christ. Sinners can have no peace with God, nor any good from him, but through Christ. 2. We are told what must qualify us for this peace; namely, grace: first grace, then peace. God first reconciles sinners to himself, before he bestows his peace upon them.

III. Of the apostle's thanksgiving to God on their behalf. Paul begins most of his epistles with thanksgiving to God for his friends and prayer for them. Note, The best way of manifesting our affection to our friends is by praying and giving thanks for them. It is one branch of the communion of saints to give thanks to God mutually for our gifts, graces, and comforts. He gives thanks, 1. For their conversion to the faith of Christ: For the grace which was given you through Jesus Christ, 1Co 1:4. He is the great procurer and disposer of the favours of God. Those who are united to him by faith, and made to partake of his Spirit and merits, are the objects of divine favour. God loves them, bears them hearty good-will, and bestows on them his fatherly smiles and blessings. 2. For the abundance of their spiritual gifts. This the church of Corinth was famous for. They did not come behind any of the churches in any gift, 1Co 1:7. He specifies utterance and knowledge, 1Co 1:5. Where God has given these two gifts, he has given great capacity for usefulness. Many have the flower of utterance that have not the root of knowledge, and their converse is barren. Many have the treasure of knowledge, and want utterance to employ it for the good of others, and then it is in a manner wrapped up in a napkin. But, where God gives both, a man is qualified for eminent usefulness. When the church of Corinth was enriched with all utterance and all knowledge, it was fit that a large tribute of praise should be rendered to God, especially when these gifts were a testimony to the truth of the Christian doctrine, a confirmation of the testimony of Christ among them, 1Co 1:6. They were signs and wonders and gifts of the Holy Ghost, by which God did bear witness to the apostles, both to their mission and doctrine (Heb 2:4), so that the more plentifully they were poured forth on any church the more full attestation was given to that doctrine which was delivered by the apostles, the more confirming evidence they had of their divine mission. And it is no wonder that when they had such a foundation for their faith they should live in expectation of the coming of their Lord Jesus Christ, 1Co 1:7. It is the character of Christians that they wait for Christ's second coming; all our religion has regard to this: we believe it, and hope for it, and it is the business of our lives to prepare for it, if we are Christians indeed. And the more confirmed we are in the Christian faith the more firm is our belief of our Lord's second coming, and the more earnest our expectation of it.

IV. Of the encouraging hopes the apostle had of them for the time to come, founded on the power and love of Christ, and the faithfulness of God, 1Co 1:8, 1Co 1:9. He who had begun a good work in them, and carried it on thus far, would not leave it unfinished. Those that wait for the coming of our Lord Jesus Christ will be kept by him, and confirmed to the end; and those that are so will be blameless in the day of Christ: not upon the principle of strict justice, but gracious absolution; not in rigour of law, but from rich and free grace. How desirable is it to be confirmed and kept of Christ for such a purpose as this! How glorious are the hopes of such a privilege, whether for ourselves or others! To be kept by the power of Christ from the power of our own corruption and Satan's temptation, that we may appear without blame in the great day! O glorious expectation, especially when the faithfulness of God comes in to support our hopes! He who hath called us into the fellowship of his Son is faithful, and will do it, 1Th 5:24. He who hath brought us into near and dear relation to Christ, into sweet and intimate communion with Christ, is faithful; he may be trusted with our dearest concerns. Those that come at his call shall never be disappointed in their hopes in him. If we approve ourselves faithful to God, we shall never find him unfaithful to us. He will not suffer his faithfulness to fail, Psa 89:33.

Barclay: 1Co 1:1-3

In the first ten verses of Paul's First Letter to the Corinthians the name of Jesus Christ occurs no fewer than ten times. This was going to be a difficult letter for it was going to deal with a difficult situation, and in such a situation Paul's first and repeated thought was of Jesus Christ. Sometimes in the Church we try to deal with a difficult situation by means of a book of laws and in the spirit of human justice; sometimes in our own affairs we try to deal with a difficult situation in our own mental and spiritual power. Paul did none of these things; to his difficult situation he took Jesus Christ, and it was in the light of the Cross of Christ and the love of Christ that he sought to deal with it.

This introduction tells us about two things.

(i) It tells us something about the Church. Paul speaks of The Church of God which is at Corinth. It was not the Church of Corinth; it was the Church of God. To Paul, wherever an individual congregation might be, it was a part of the one Church of God. He would not have spoken of the Church of Scotland or the Church of England; he would not have given the Church a local designation; still less would he have identified the congregation by the particular communion or sect to which it belonged. To him the Church was the Church of God. If we thought of the Church in that way we might well remember more of the reality which unites us and less of the local differences which divide us.

(ii) This passage tells us something about the individual Christian. Paul says three things about him.

(a) He is consecrated in Jesus Christ. The verb to consecrate (hagiazo, 37) means to set a place apart for God, to make it holy, by the offering of a sacrifice upon it. The Christian has been consecrated to God by the sacrifice of Jesus Christ. To be a Christian is to be one for whom Christ died and to know it, and to realize that that sacrifice in a very special way makes us belong to God.

(b) He describes the Christians as those who have been called to be God's dedicated people. We have translated one single Greek word by this whole phrase. The word is hagios, which the King James Version translates saints. Nowadays that does not paint the right picture to us. Hagios (40) describes a thing or a person that has been devoted to the possession and the service of God. It is the word by which to describe a temple or a sacrifice which has been marked out for God. Now, if a person has been marked out as specially belonging to God, he must show himself to be fit in life and in character for that service. That is how hagios comes to mean holy, saintly.

But the root idea of the word is separation. A person who is hagios (40) is different from others because he has been separated from the ordinary run in order specially to belong to God. This was the adjective by which the Jews described themselves; they were the hagios (40) laos (2992), the holy people, the nation which was quite different from other peoples because they in a special way belonged to God and were set apart for his service. When Paul calls the Christian hagios (40) he means that he is different from other men because he specially belongs to God and to God's service. And that difference is not to be marked by withdrawal from ordinary life, but by showing there a quality which will mark him out.

(e) Paul addresses his letter to those who have been called in the company of those who in every place call upon the name of the Lord. The Christian is called into a community whose boundaries include all earth and all heaven. It would be greatly to our good if sometimes we lifted our eyes beyond our own little circle and thought of ourselves as part of the Church of God which is as wide as the world.

(iii) This passage tells us something about Jesus Christ. Paul speaks of our Lord Jesus Christ, and then, as it were, he corrects himself and adds their Lord and ours. No man, no Church, has exclusive possession of Jesus Christ. He is our Lord but he is also the Lord of all men. It is the amazing wonder of Christianity that all men possess all the love of Jesus Christ, that "God loves each one of us as if there was only one of us to love."

Barclay: 1Co 1:4-9

In this passage of thanksgiving three things stand out.

(i) There is the promise which came true. When Paul preached Christianity to the Corinthians he told them that Christ could do certain things for them, and now he proudly claims that all that he pledged that Christ could do has come true. A missionary told one of the ancient Pictish kings, "If you will accept Christ, you will find wonder upon wonder--and every one of them true." In the last analysis we cannot argue a man into Christianity; we can only say to him, "Try it and see what happens," in the certainty that, if he does, the claims we make for it will all come true.

(ii) There is the gift which has been given. Paul here uses a favourite word of his. It is charisma (5486), which means a gift freely given to a man, a gift which he did not deserve and which he could never by himself have earned. This gift of God, as Paul saw it, comes in two ways.

(a) Salvation is the charisma of God. To enter into a right relationship with God is something which a man could never achieve himself. It is an unearned gift, coming from the sheer generosity of the love of God. (compare Rom 6:23).

(b) It gives a man whatever special gifts he may possess and whatever special equipment he may have for life. (1Co 12:4-10; 1Ti 4:14; 1Pe 4:10). If a man has the gift of speech or the gift of healing, if he has the gift of music or of any art, if he has a craftsman's gifts upon his hands, all these are gifts from God. If we fully realized that, it would bring a new atmosphere and character into life. Such skills as we possess are not our own achievement, they are gifts from God, and, therefore, they are held in trust. They are not to be used as we want to use them but as God wants us to use them; not for our profit or prestige but for the glory of God and the good of men.

(iii) There is the ultimate end. In the Old Testament the phrase, The Day of the Lord, keeps recurring. It was the day when the Jews expected God to break directly into history, the day when the old world would be wiped out and the new world born, the day when all men would be judged. The Christians took over this idea, only they took The Day of the Lord in the sense of The Day of the Lord Jesus, and regarded it as the day on which Jesus would come back in all his power and glory.

That indeed would be a day of judgment. Caedmon, the old English poet, drew a picture in one of his poems about the day of judgment. He imagined the Cross set in the midst of the world; and from the Cross there streamed a strange light which had a penetrating X-ray quality about it and stripped the disguises from things and showed them as they were. It is Paul's belief that when the ultimate judgment comes the man who is in Christ can meet even it unafraid because he will be clothed not in his own merits but in the merits of Christ so that none will be able to impeach him.

Constable: Rom 15:14--1Co 1:1

VII. CONCLUSION 15:14--16:27

The conclusion of the epistle corresponds to its introduction (1:1-17; cf. 15:14 and 1:8; 15:15b-21 and 1:3, 13; 15:22 and 1:13a; 15:27 and 1:14; 15:29 and 1:11-12; and 15:30-32 and 1:9-10). Both sections deal with matters of personal interest to Paul and frame his exposition of the righteousness of God (cf. 1 Cor. 1:1-9; 16:5-24). However in both sections what Paul wrote about himself related to the gospel of Jesus Christ.

Constable: 1Co 1:1-3

A. Salutation 1:1-3

The apostle Paul began this epistle as he did his others by identifying himself and a fellow worker known to the readers. Then he identified and described the recipients of the letter and greeted them with a benediction. This is the most extensive elaboration of an address that we have in Paul's letters.

1:1 Paul's description of himself as one whom God had called to be an apostle of Jesus Christ reminded his original readers of his privilege and authority (cf. Rom. 1:1). The idea of authority received added strength from the reference to the will of God (cf. 2 Cor. 1:1; Eph. 1:1; Col. 1:1; 2 Tim. 1:1).

Sosthenes was probably the same Sosthenes who was the ruler of the synagogue in Corinth (Acts 18:17). He was with Paul in Ephesus when Paul penned this epistle. Though Luke did not record his conversion in the Book of Acts, Sosthenes quite clearly became a believer, assuming this was the same man. Probably he was the same man, and Paul referred to him because the Corinthians knew him well.

1:2 Paul frequently referred to all the Christians in a particular locality as the church of God in that place (cf. 11:16). However to the Corinthian church, where party spirit was a problem, this reminder focused on the church's true Lord. There may or may not have been more than one house-church in Corinth at this time. God had set the Corinthians apart to be His holy people by uniting them with Him through faith in His Son. "Sanctified" may be a metaphor for conversion (cf. v. 30; 6:11). They were saints by divine calling. The Corinthians were not saintly in their conduct, as this letter makes clear. Perhaps Paul mentioned their saintly calling to inspire them to be more saintly in their conduct.¹¹

"Paul understands Christian ethics in terms of becoming what you are,' a perspective that emerges in 1 Corinthians in a number of ways. . . .

"Perhaps the single greatest theological contribution of our letter to the Christian faith is Paul's understanding of the nature of the church, especially in its local expression. If the gospel itself is at stake in the Corinthians' theology and behavior, so also is its visible expression in the local community of redeemed people. The net result is more teaching on the church here than in any of Paul's letters."¹²

The saints in other places are probably those in churches in other places some of whom had come to the Savior through the witness of Christians other than Paul. This seems more likely than that they were just Paul's converts near Corinth (cf. 2 Cor. 1:1; Rom. 16:1). This seems probable in view of "every place" (NASB) or "everywhere" (NIV) and in view of how this verse ends. Paul evidently wanted his readers to remember that they were part of a large body of believers (cf. 12:12); they were not the only church. They needed to fit into the family of God harmoniously rather than being a rebel congregation.

Calling on the name of Christ means to confess faith in Him, to worship and pray to Him (cf. Rom. 10:13-14).

1:3 This greeting is characteristically Christian (cf. Rom. 1:7; 2 Cor. 1:2; Gal. 1:3). It sums up Paul's whole theological outlook.

Constable: 1Co 1:4-9

B. Thanksgiving 1:4-9

Paul followed his salutation with an expression of gratitude for his original readers, as he usually did in his epistles. In this case the focus of his thanksgiving was on God's grace in giving the Corinthians such great spiritual gifts (cf. Eph. 1:3-14).

"What is remarkable here is the apostle's ability to thank God for the very things in the church that, because of the abuses, are also causing him grief."¹³

1:4 Paul was grateful that God had poured out His unmerited favor and divine enablement on the Corinthian believers through Christ Jesus. He usually referred to the Lord as Christ Jesus rather than as Jesus Christ. This put the emphasis on His divine character as Messiah rather than on His human nature and encouraged his readers to submit to Him as their Lord.

1:5 By "speech" (NASB) or "speaking" (NIV; Gr. logos) the apostle meant eloquence, the ability to express their "knowledge" (Gr. gnosis) fluently and effectively. As we shall see, knowledge and eloquence were two things the Corinthians valued very highly.¹⁴ Paul had to put them in their proper place among the other gifts. Nevertheless they were great gifts, and Paul was thankful that God had given them to the Corinthians.

1:6 The Corinthians' reception of these gifts had corroborated the truthfulness of the gospel. Giving these gifts was one of the ways God validated the gospel message in the early history of the church (cf. Gal. 3:2-5; Heb. 2:3-4).

1:7 God had blessed the Corinthians greatly with spiritual gifts. The revealing of the Lord Jesus Christ to His saints at the Rapture would be God's greatest gift to them. The early Christians awaited His return eagerly.¹⁵

1:8 By God's sustaining power Christians will stand free of guilt before Him on that day. The day of the Lord Jesus Christ is the Rapture (cf. Phil. 1:6; Col. 2:7; 1 Thess 3:13; 5:23; et al.). It is not the day of the Lord, which is a term both Old and New Testament writers used to refer to the period beginning with the Tribulation and extending through the Millennium.

"The expression the day of our Lord Jesus Christ,' identified with the coming of our Lord Jesus Christ' (v. 7), is the period of blessing for the Church beginning with the rapture. This coming day is referred to as the day of the Lord Jesus' (1 Cor. 5:5; 2 Cor. 1:14), the day of Jesus Christ' (Phil 1:6), and the day of Christ' (Phil. 1:10; 2:16). (The day of Christ' in 2 Th. 2:2 should be rendered the day of the Lord.') The day of Christ' in all six references in the N.T. is described as relating to the reward and blessing of the Church at the rapture and in contrast with the expression the day of the Lord' (cp. Isa. 2:12, marg.; Joel 1:15, note; Rev. 19:19, note), which is related to judgment upon unbelieving Jews and Gentiles, and blessing on millennial saints (Zeph. 3:8-20)."¹⁶

The Greek word translated "blameless" (anegkletos) means unreprovable or without accusation (cf. Col. 1:22; 1 Tim. 3:10; Titus 1:6-7). It does not imply that at the judgment seat of Christ there will be complete equality among believers (cf. 3:10-15; 2 Cor. 5:10). Moreover it does not mean that once God regenerates a person that one never sins again (cf. 1 John 1:6-10). It means every Christian will stand before the Lord guiltless, unimpeachable, because God has imputed the guilt of our sins to the Savior and He has borne them (cf. Rom. 5:1; 8:1).

1:9 Paul's confidence that his readers would one day stand without guilt before the Lord did not rest on the Corinthians' ability to persevere faithfully to the end. It rested on God's ability and promises to preserve them. God had begun the good work of calling them into fellowship with His Son, and He would complete that work (cf. Phil. 1:6; 1 John 1:1-4).

". . . God is the subject of all the actions of the thanksgiving. And in every case that work is mediated by or focused on his Son Jesus Christ our Lord.' Thus the christological emphasis that began in the salutation is carried through in an even more emphatic way in this introductory thanksgiving. Everything God has done, and will do, for the Corinthians is done expressly in Jesus Christ our Lord.'

"His concern here is to redirect their focus--from themselves to God and Christ and from an over-realized eschatology to a healthy awareness of the glory that is still future."¹⁷

The apostle's confidence in God as he expressed this in these verses (4-9) enabled him to deal with the problems in the Corinthian church optimistically and realistically. God was for the Corinthians. Now they needed to orient themselves properly toward Him.

College: 1Co 1:1-31

1 CORINTHIANS 1

I. INTRODUCTION (1:1-9)

A. SALUTATION (1:1-3)

¹ Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sosthenes,

² To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ - their Lord and ours:

³ Grace and peace to you from God our Father and the Lord Jesus Christ.

1:1 Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sosthenes.

Even though it is normal for Paul to use the self-designation "apostle" in his letters, the function and significance of the term apostle have deeper roots in 1 Corinthians than in most of Paul's other letters. This concept plays an important role in the issue of division in chapters 1-4, a role in the Pauline directives regarding the treatment of the weak by the strong in chapters 8-10, a tangential role in the discussion of spiritual matters, chapters 12-14, and an important part of the argument for the resurrection in 1 Cor 15. It is noteworthy that 1 Corinthians is a good example of a letter in which ambiguity exists about the exact meaning of the Greek term ajpovstolo", apostolos . While Paul obviously regards himself as an apostle, it is not always clear that he regarded himself as an Apostle in the same way as he regarded the Twelve (see 15:7, where "apostles" is used in a wider sense than the Twelve).

First Corinthians makes it clear that the term "called" (klhtov", klçtos) was not reserved for a select group of believers. While different believers were called to different tasks by God, all believers had received a call (1 Cor 1:2, 24). Quite naturally, Paul testified again and again in his letters that his call was by the will of God, an early hint that Paul's self-definition was rooted in a theocentric experience.

The name Sosthenes is found only twice in the New Testament, here and at Acts 18:17. Since Sosthenes is depicted as the co-sender of the letter he must have been with Paul in Ephesus. There is no firm evidence that this was the same individual, a non-Christian synagogue leader in Corinth, mentioned in Acts 18:17. Homiletical needs have tended to identify the two individuals, but there is nothing in their respective circumstances or the text of Scripture which requires this identification. It is noteworthy that the place of Sosthenes in 1 Corinthians recedes markedly after 1:1.

1:2 To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy, together with all those everywhere who call on the name of our Lord Jesus Christ - their Lord and ours:

Evidence for the beginning of the church of God in Corinth is given in Acts 18. The closeness of the concepts sanctified (from aJgiavzw, hagiazô) and holy (a{gio", hagios ) is not as clear in English as it is in Greek, where the two words are cognates.

The use of the phrase "church of God" for believers is one of several in the New Testament. This particular phrase reflects the Old Testament concept of the assembly of God. It is worth noting that many of the texts of 1 Corinthians that relate to what would be called Pauline ecclesiology reveal a distinctive theocentric perspective.

The term "everywhere" (Greek reads "in every place") need not be a reference to a public or formal assembly of believers. While the phrase "call on the name of the Lord" is often associated with initial salvation in the New Testament (Acts 2:21; 22:16; Rom 10:13) the text of 1 Cor 1:2, like 2 Tim 2:19 and numerous Old Testament texts (Gen 13:4; 21:33; 26:25; 1 Kings 18:24-25; 1 Chron 16:8; Ps 63:4; 99:6; 116:13, 17; Isa 12:4; Lam 3:55; Zeph 3:9), refers to those who are seeking God in prayer and pious devotion.

1:3 Grace and peace to you from God our Father and the Lord Jesus Christ.

The salutation of grace and peace is found in numerous Pauline letters (Rom 1:7; 2 Cor 1:2; Gal 1:3; Eph 1:2; Phil 1:2; Col 1:2; 1 Thess 1:1; 2 Thess 1:2; 1 Tim 1:2; 2 Tim 1:2; Titus 1:4; Phlm 1:3) and usually with the dual reference to God our Father and the Lord Jesus Christ.

B. THANKSGIVING (1:4-9)

⁴ I always thank God for you because of his grace given you in Christ Jesus. ⁵ For in him you have been enriched in every way - in all your speaking and in all your knowledge - ⁶ because our testimony about Christ was confirmed in you. ⁷ Therefore you do not lack any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed. ⁸ He will keep you strong to the end, so that you will be blameless on the day of our Lord Jesus Christ. ⁹ God, who has called you into fellowship with his Son Jesus Christ our Lord, is faithful.

1:4 I always thank God for you because of his grace given you in Christ Jesus.

As in many of his letters (Col 1:3; 1 Thess 1:2; 2 Thess 1:3; 2 Thess 2:13; Phlm 1:4), Paul here refers to his constant practice of thanking God in regard to his converts. The spiritual realities expressed in this verse follow the normal Pauline pattern of theocentric piety by making God the object of praise and thanksgiving, while Christ is seen as the agency or locus in which God has acted. Paul's own piety, in stark contrast to many later Protestant pietists, was centered on the primacy of God the Father. Trinitarian piety with its adoration of the Spirit was the result of Catholic orthodoxy established in the needs of later Councils. It is also important to observe, moreover, that Paul is not simply thanking God for the Corinthians, as though in spite of their many problems and sins, he was still patting them on the back. The NIV obfuscates what Paul made clear - his thanksgiving was concerning (periv, peri ) the Corinthians, not for the Corinthians. As O'Brien rightly observed, "In this thanksgiving there was no attention paid to the achievements of the Corinthians - and with good reason!"

What is clear throughout this thanksgiving summary is that Paul expresses thanks to God for what God has done and will do on behalf of the Corinthians. Verses 4-9 provide no evidence that Paul had in fact discovered some virtuous behavior among the Corinthians or that he was going to congratulate, to affirm, or to empower them on the basis of some ostensible goodness he found among their deeds. This summary of 1:4-9 is clearly focused on the actions of God the Father on behalf of the Corinthians, and it is God alone who is acknowledged as faithful (1:9).

In addition, there is a theme established in this summary which is not only an important perspective addressed to the Corinthians, but which is a frequent theme in the Pauline letters generally. This particular theme, highlighted by verbal links in Greek, is that gifts (cavrisma, charisma ) of God flow from the grace (cavri", charis ) of God.

Some English translations obscure Paul's point by breaking down his one Greek sentence of 1:4-8 and making it into four English sentences. One of the effects of this translation decision is that it blurs the grammatical and theological relationship between the grace ( charis ) given in 1:4 and the gifts ( charisma ) mentioned in 1:8. The Greek word w{ste (hôste, "therefore") in 1:7 begins a result clause and, in my judgment, is intended to highlight that the presence of gifts is a result of God's grace.

1:5 For in him you have been enriched in every way - in all your speaking and in all your knowledge -

The point Paul wants to make here is to express why he is so involved in always giving thanks to God (1:4); it is because (o{ti, hoti ) they have been enriched by God in all divine knowledge and in every proclamation. Interpreters vary in their judgment about whether Paul's intended focus in the reference to the enrichment of the Corinthians was the enrichment they experienced at the time of their conversion or later. Paul explicitly states that this enrichment took place "in him," which requires that it was at least available to the Corinthians since the time of their conversion to Christ. Moreover, the typical Pauline pattern in an epistolary thanksgiving section is to have a present tense "I/we give thanks" statement followed by verbs and participles in the present tense indicating contemporaneous activity (e.g., Rom 1:8; Phil 1:3; Col 1:3; 1 Thess 1:2; 2 Thess 1:3). In this light, we should be more sensitive to the significance of the aorist tense used by Paul in 1:5 as we wrestle with the event Paul had in mind. The two terms "speaking" (lovgo", logos ) and "knowledge" (gnw'si", gnôsis) have a variety of meanings not only in the Pauline corpus, but even within 1 Corinthians. The specific meaning Paul has for these two words in 1:5 will be found most likely by looking at 1:6 where he seems to continue his train of thought.

1:6 because our testimony about Christ was confirmed in you.

Paul clearly taught that the testimony about Christ preached by himself and others was verified and "confirmed" (from bebaiovw, bebaiôo and cognates, cf. Rom 4:16; 15:8; 1 Cor 1:6, 8; 2 Cor 1:21; Phil 1:7; Heb 2:3; 6:16; 13:9) in and among the Corinthians at Corinth. Paul here seems to be saying that the effect of this divine enrichment in Christ (Gr. aor. pass.) is similar to and especially evident in the past confirmation (Gr. aor. pass.) of the testimony about Christ among the Corinthians. Pentecostal and Charismatic interpreters, among others, tend to have the meaning of this verse supplemented by the reference to (spiritual) gifts in 1:7, so that Paul is interpreted as teaching that the spiritual gifts, as presented most clearly in 12-14, are the source of enrichment and confirmation of the message of Christ. Other scholars infer a non-charismatic reading of 1:7 by looking more at the evidence regarding the confirmation of the testimony about Christ in: (1) the conversion stories from Corinth in Acts 18, (2) Pauline use of Scripture as confirmation, (3) Christian proclamation, and, (4) Paul's references to the Spirit of sonship as providing confirming testimony. Since it seems that 1:6-7 refer to the reasons (o{ti, hoti ) for Paul's thanksgiving in 1:4 and that 1:7 (w{ste, hôste) refers to the intended results of receiving God's grace (1:4), I do not find convincing Fee's judgment that, "the clause (1:6) says that God himself confirmed Paul's witness to Christ among them by giving them these spiritual gifts, which is exactly what v. 7 will go on to reaffirm."

1:7 Therefore you do not lack any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed.

God's grace always supplies the needs (not to be confused with the wants) of the saints that are necessary for them to implement God's agenda. The occurrence of the English phrase "spiritual gift" in 1:7 is potentially misleading since it reflects an embellishment of the Greek of 1:7. While admittedly all translations require the addition of words that were not in the original Greek text, translations do sometimes promote a particular doctrinal perspective not evident in the Greek text. With the charismatic domination of so much of contemporary Christian piety, it is important to point out that the use of the phrase "spiritual gift(s)" here, as often in 1 Corinthians, is not a translation of a corresponding Greek phrase. The following chart displays the translation tendency of the NIV in comparison with the evidence of the Greek text.

NIV Greek text

1:7 any spiritual gift gift charisma (lacks Greek word for spiritual)

12:1 about spiritual gifts spiritual pneumatikos (lacks Greek word for gift)

14:1 desire spiritual gifts spiritual pneumatikos (lacks Greek word for gift)

14:12 to have spiritual gifts spirit pneuma (lacks Greek word for gift and spiritual)

14:37 spiritually gifted spiritual pneumatikos (lacks Greek word for gift)

Verse 7 contains only the word gift (cavrisma, charisma ). Commentators such as John Calvin and Gordon Fee note that this use of gift in 1:7 may refer to the gift(s) of God associated with our salvation, rather than gifts as conventionally understood in chapters 12-14.

Situated on a spectrum of interpretations somewhere between the popular charismatic interpretation of gifts and the redemptive interpretation of gift, I would suggest that "gift" in 1:7 refers to gifts given by God to his people to facilitate their calling, but that Paul's definition, as demonstrated by his use of charisma in 1 Cor 7:7, would be broader than those stereotypical Pentecostal items such as tongues.

Verse 7 concludes on an eschatological note, with expectant language reminiscent of Rom 8:18-25; Phil 3:20; and Gal 5:5, and makes it clear that the giftedness of the Corinthian church would not cease prior to the return and revelation of the Lord Jesus Christ. Paul can hardly be faulted for not knowing that the church of God at Corinth would itself cease to exist (along with its gifts) long before the return of Christ. The quintessential giftedness of the church expressed here fits with other statements of Paul about the church. The reference to Christ's return also anticipates the significant role played by eschatological perspectives in the close of this thanksgiving section (1:8-9) as well as in the remainder of 1 Corinthians.

1:8 He will keep you strong to the end, so that you will be blameless on the day of our Lord Jesus Christ.

The same disposition of God that confirmed the testimony about Christ among the saints (1:6) will also confirm the blamelessness of the saints themselves until the time of Christ's return.

The phrase "to the end" is a clarion reference to the return of Jesus Christ and implies that some of the original readers would remain "until the end." The vitality and pervasiveness of such eschatological conviction flow naturally from the pen of one who prays "Maranatha" (1 Cor 16:22). The doctrine of the blamelessness of believers (cf. Col 1:22) arises from the forensic imagery of accusations in the courtroom of God's justice and the culpability of his saints. This doctrinal concept is evident in the scenes of the judgment of God's priest in Zech 3, in the accusation against the saints in Rev 12, and in the accusation theme depicted in the rhetorical questions of Rom 8:33-34.

1:9 God, who has called you into fellowship with his Son Jesus Christ our Lord, is faithful.

Paul concludes the thanksgiving with two affirmations about the character and work of God. The faithfulness of God, a frequent doctrine in the Old Testament as well as in the Pauline Corpus, (cf. 10:13) is mentioned here by Paul to undergird the prior statement about the blamelessness of the saints. Calvin may have been correct when he observed that "it was important for Paul to write this to prevent them from being dejected when they came face to face with all the faults, that he will reveal to them later on [in 1 Corinthians]." In Paul's thinking the promise of the eschatological blamelessness of the saints rests securely on the conviction of God's steadfast loyalty (2 Tim 2:12-13).

Second, Paul reminds them that it was God who called them and who was the author of their spiritual standing, described by Paul as fellowship with his son, the Lord Jesus Christ. The primary function of 1:9 in the literary unit of his thanksgiving was to underscore the foundation of their eschatological security. Paul may well have hoped, however, that this reference to God as the author of fellowship with Christ would have also reduced some of the boasting about human agents such as Cephas and Paul. Paul wanted to diminish the role attributed to them in facilitating the establishment of fellowship which the Corinthians had with the Lord Jesus Christ.

II. DISUNITY AND COMMUNITY FRAGMENTATION (1:10-4:21)

A. As we approach the first major problem at Corinth, 1:10-4:21, it is appropriate to summarize what the general issues are in this section and what may have been their source. Fragmentation and schism are the issues that Paul is addressing in this first major block of instruction. In particular, the point of strife seems to be group loyalties to various Christian leaders within the Corinthian fellowship. It is anachronistic as well as counterproductive to the goals of exegesis to suggest that the division troubling the Corinthian church was similar to later ecclesiastical fragmentation which has characterized much of church history. Similarly, it is equally unfounded to impose a doctrinal framework of orthodoxy/heresy upon this division. All the evidence we have from the text suggests that the disunity is based upon a polarization of loyalties centering upon, but not necessarily engendered by, influential Christian leaders.

An attendant issue interwoven in these four chapters of the epistle is the matter of Corinthian disregard for Paul's own authority. Any interpretation of the first four chapters of 1 Corinthians must include this attendant issue. A natural consequence of party loyalties to Apollos and Cephas is that not everyone at Corinth will have an appropriate loyalty to Paul. Accordingly, a strategy that begins by attacking all party loyalty, even loyalty for Paul (1:12-16), shifts its focus first to an apology for Paul, then moves to a counterattack against Paul's detractors (4:1-13) and culminates with a demand for explicit loyalty to Paul over against other leaders at Corinth (4:14-21). This overview provides the best explanation for the fact that Paul employs the "I appeal" (parakalevw, parakalço) rhetorical device to address both divisions (1:10) and disloyalty to him (4:16). The recognition of this second facet of Paul's argument, namely its desire to solidify his apostolic authority rooted in God's calling rather than worldly preferences, clearly helps explain the dramatic shift in tone between 1:10-3:23 and 4:1-21.

B. The most natural explanation for the origin of this party loyalty problem comes directly from the urban context of Roman Corinth. Specifically, the fabric of Greco-Roman city life supplied the threads of strife and dissension woven into the life of the Corinthian church. Three realities of city life that could well have contributed are: (1) personal patronage - house churches, (2) philosopher-student loyalty, and (3) urban party loyalties. The social and economic infrastructure of this city, like all major Greco-Roman cities, was held together by a system of personal patronage and group loyalties. Every culture is based upon accepted social structures, group interaction and personal loyalties. Party spirit was a common fact of ancient city life and it was commented upon and lamented by more than one pagan author contemporary with early Christianity.

Thus, the phenomenon of divisions within the Christian community at Corinth arose quite organically from the social matrix of group interaction, social stratification, and urban alienation which existed in Corinth long before the arrival of the Gospel. The human soil from which the church of God at Corinth grew had been watered and cultivated for generations with party strife and loyalties.

A. DIVISIONS IN THE CHURCH (1:10-17)

1. Report Received by Paul (1:10-12)

¹⁰ I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree with one another so that there may be no divisions among you and that you may be perfectly united in mind and thought. ¹¹ My brothers, some from Chloe's household have informed me that there are quarrels among you. ¹² What I mean is this: One of you says, "I follow Paul"; another, "I follow Apollos"; another, "I follow Cephas ^a"; still another, "I follow Christ."

^a 12 That is, Peter

1:10 I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree with one another so that there may be no divisions among you and that you may be perfectly united in mind and thought.

Paul's use of the term "appeal" (parakalevw, parakalço) is striking for it was a term often used in ancient Greek documents to underscore the focal point and seriousness of a request. Paul's urgent petition to the Corinthians contains three points:

1. all of you agree with one another

2. there be no divisions among you

3. you be united in the same mind and same thought.

The insertion of the phrase "so that" by the NIV translation at 1:10 sounds a bit more like modern ecumenism than Paul's Greek text reads. Paul urgently petitions for the three conditions listed above, but never directly states that any one of them is predicated upon the other. Paul's statement is taken by some interpreters to teach that unity (no divisions among you) stems from uniformity (agree with one another), but that view of intrachurch relations is not taught explicitly in this text. Furthermore, while Paul is no stranger to making a doctrinal plea on the basis of the universal practice of the church (1 Cor 4:17), that type of appeal is interestingly absent in this part of Paul's argumentation.

The wording of 1:10 is sufficiently vague, but it is reasonable to assume that the first readers of his letter would have known quite well what particular manifestations of strife Paul had in mind. Generally speaking it is clear that the issues of uniform thought, judgment and agreement must have pertained to the divisiveness and polarization mentioned in 1:11-17. It is unfortunate that the NIV chose to leave untranslated the Greek word "for" (gavr, gar ) which occurs in 1:11, since this would make the logical connection between the petition of 1:10 and the evidence of 1:11 patent. Accordingly, the specific doctrinal content concerning which Paul was arguing for sameness was the centrality of Christ. The uniformity for which Paul is so earnestly arguing is a common loyalty to Christ which brings with it a dissolution of intrachurch strife. Even though strife and division were culturally acceptable consequences of patronage and personal loyalties, they were unacceptable to Paul and his theology of the corporate fellowship which they had in the Lord Jesus Christ.

1:11 My brothers, some from Chloe's household have informed me that there are quarrels among you.

Paul identifies certain unnamed individuals from the household of Chloe as the source of his information concerning the quarrels and strife occurring among the Corinthian believers. Fee is of the opinion that Chloe and her household were Asian Christians and not members of the church in Corinth. Given this reconstruction, Chloe (a Christian woman) had sent some of her financial agents on business to Corinth and when they were there they discovered this problem of division and reported it to Paul on their return home to Ephesus. While it is true that Stephanas, Fortunatus, and Achaicus were representatives from the Corinthian church (16:15-18), this need not preclude there being others from Corinth, who were not leaders, who traveled to Ephesus from Corinth on occasion and could report to Paul. The brevity of the reference to Chloe suggests that all the Corinthian saints would have recognized sister Chloe, a more difficult scenario to imagine if she lived in Ephesus rather than Corinth.

1:12 What I mean is this: One of you says, "I follow Paul"; another, "I follow Apollos"; another, "I follow Cephas"; still another, "I follow Christ."

This one verse is as replete with exegetical and historical problems as any other single verse in 1 Corinthians. The following points, though admittedly not problem free, seem to rest upon the firmest evidence and most plausible historical reconstruction.

A. In light of the flow of Paul's argument which follows in 1:13-4:21 and the fact that this is a response to a secondhand summary, I regard it as clear that these believers were not intentionally choosing Paul or Apollos or Cephas as replacements for their devotion to God or Christ. Carnal decisions by Christians are rarely so self-evident. Rather, within the context of their intentional loyalty to God the Father and the Lord Jesus Christ, they were expressing personal loyalty to different leaders which, perhaps intentionally on their part, was leading to division and quarrels within the Christian fellowship at Corinth.

B. While the assumption of a fourth party at Corinth, namely a Christ party, has served well as fodder in antisectarian sermons, it seems historically unimaginable that any group at Corinth really thought that they, in contrast to the rest of the Corinthian brethren, gave their allegiance to Christ. Moreover, if there were a Christ party, it is hard to explain why it drops from discussion after 1:12 since Paul continues with references to those who maintain loyalty to Paul (3:4-5, 22; 4:6) to Cephas (3:22) and to Apollos (3:4-5, 22; 4:6). I take the fourth slogan to represent Paul's own response and corrective to the first three slogans. It is hard to believe that Paul would belittle a slogan which pledged loyalty to Christ.

C. In light of the positive and supporting comments from Paul throughout the rest of 1 Corinthians it seems improbable that Paul regards Apollos or Cephas as supportive of these party loyalists. There is no criticism in the letter, in either this subunit or elsewhere, of the practices of either Cephas or Apollos, but rather only of those who divide Christ because of misplaced loyalty to either Paul or Apollos or Cephas.

D. In spite of recent trends reacting against previous scholarly excesses in describing these Corinthians parties, it does seem that parties is still a useful term to describe the phenomenon Paul is combating in 1:10-4:21. To be sure, there were no parties whose central element was an elaborate theology. Paul is certainly not fighting, for example, against a Petrine school of theology. However, once it is recognized that in the Greco-Roman world one could have party advocacy which formed around leadership/ patronage as well as student/devotee loyalty to a teacher/philosopher, then a similar situation among some new Christians in Corinth is not difficult to imagine.

2. Christ Undivided (1:13-17)

¹³ Is Christ divided? Was Paul crucified for you? Were you baptized into ^a the name of Paul? ¹⁴ I am thankful that I did not baptize any of you except Crispus and Gaius, ¹⁵ so no one can say that you were baptized into my name. ¹⁶ (Yes, I also baptized the household of Stephanas; beyond that, I don't remember if I baptized anyone else.) ¹⁷ For Christ did not send me to baptize, but to preach the gospel - not with words of human wisdom, lest the cross of Christ be emptied of its power.

^a 13 Or in ; also in verse 15

1:13 Is Christ divided? Was Paul crucified for you? Were you baptized into the name of Paul?

All three of these questions anticipate a negative answer. The first questions calls upon the readers to reflect upon their beliefs about Christ, while the last two questions lead them to contemplate their understanding of Paul and his significance. Paul begins to use at this juncture a significant strategy which will run through 4:13. This strategy consists of destroying party loyalty by undermining the inflated significance attributed to the three personalities of Paul, Cephas, and Apollos. Sometimes this process involves a candid assessment of the various leaders, while at other times it includes denigration of himself and others. What better way for one of the principals in this issue to defuse the strife than by acknowledging his own insignificance and his personal ineptitude?

The fragmentation of unity which was epitomized by the slogans of 1:12 is challenged by Paul with the reference to the implied dividedness of Christ. If Christ is not divided, then how could his followers be? The linkage of crucifixion and baptism was already part and parcel of Paul's doctrinal teaching prior to this peculiar application in 1 Corinthians. In a few short months he will have employed this linkage in his letter to the church in Rome (Rom 6) and assumes that they, though not evangelized by him, are themselves familiar with it already. The passing reference to the vicarious nature (for you) of the crucifixion is noteworthy, though it will not be the dominant motif associated with crucifixion in this chapter.

As with the question of crucifixion, so with the issue of baptism, Paul expects the Corinthians to realize that the name of Christ, rather than Paul, belongs in the correct understanding of this act. Much has been written about the misunderstanding(s) of baptism held by at least some of the Corinthians (see comments on 10:1-5 and 15:29). I do not regard this verse as providing evidence for any bizarre theology of baptism held by the Corinthians any more than this verse supports the idea that there were Corinthians who literally believed in some bizarre way that Paul had undergone crucifixion for them. Verse 13 does attest that Paul's doctrine of baptism at Corinth and Ephesus included the idea of baptism "into the name of Christ" (cf. Rom 6), an idea also well attested in the Lukan picture of early Christianity (Acts 2:38; 8:16; 10:48; 19:5). Apparently the act of baptism was seen by some of those involved in factionalism as being so important that they thought that personal loyalty should be given to the baptizer. It is not difficult to imagine how this act of immersion, so essential to Christian conversion, would have been caught up and interpreted in a social world in which patron and client relationships were the norm and all benefactors, financial or spiritual, were the object of loyalty. Another part of the historical puzzle that helps us understand the origin of the baptism/personal loyalty pattern is that converts were often made by households. The mixture of baptisms of households, the home as the locus of family loyalty as well as the architectural setting for patronage, and the matter of house assemblies readily engenders and exacerbates the Corinthian problem of loyalty on the basis of the one who performed the baptism.

1:14 I am thankful that I did not baptize any of you except Crispus and Gaius,

With some overstatement, Paul asserts that he baptized only Crispus and Gaius at Corinth; the conversion of a certain Crispus is known from Acts 18:8, while a Pauline co-worker Gaius who is mentioned in Acts 19:29 is called a Macedonian. The Gaius referred to in Rom 16:23 was probably the same individual as mentioned in 1 Cor 1:14. If the two individuals mentioned in this verse are identified with the converted synagogue ruler of Corinth in Acts 18:8 and the host of the entire church at Corinth mentioned in Rom 16:23, then it is obvious that Paul was personally responsible for the baptism and conversion of two of the socially elite and wealthy individuals within the church of God at Corinth. Paul apparently left the baptism of the Corinthians of lower social status, who would have comprised the majority of the church members, to co-workers.

1:15 so no one can say that you were baptized into my name.

It is unclear whether Paul is, in hindsight, thankful that he baptized so few of the Corinthians, or whether he is writing that he intentionally did not baptize many of them so that the very problem that he is having to deal with would not occur. The idea in verse 15 of being baptized into Paul's name continues the issue raised about this in 1:13b. While we cannot know whether the Corinthians were explicitly stating, "I was baptized into the name of Paul," "I was baptized into the name of Apollos," etc., it is reasonable to conclude that it was not merely a matter of one following after Paul, Cephas, or Apollos, but one expressing loyalty on the basis of who performed (or perhaps authorized) the baptism.

1:16 (Yes, I also baptized the household of Stephanas; beyond that, I don't remember if I baptized anyone else.)

This verse clarifies that there were individuals besides Gaius and Crispus whom Paul baptized during his ministry at Corinth. In addition to acknowledging the baptism of Stephanas and his household (e.g., family members, slaves) Paul also confesses to a bit of amnesia in the matter of his baptizing activity in Corinth. It should not be overlooked that Stephanas probably shares with Crispus and Gaius the fact that he comes from the upper stratum of Corinthian city life, for not only did he have a household (rather than belonging to one), but he was also able to travel as one of the representatives of the Corinthian church to visit Paul in Ephesus (1 Cor 16:15-18). The use of parentheses at 1:16 in the NIV is somewhat misleading. Not only is 1:16 not disjointed or an afterthought in the argument of 1:14-17, it is conceptually and rhetorically connected to 1:17 by the linking word "for" (gavr, gar ) in 1:17a.

1:17 For Christ did not send me to baptize, but to preach the gospel - not with words of human wisdom, lest the cross of Christ be emptied of its power.

Paul begins this verse with an explanation of his comment about his faulty memory in the matter of the number of baptisms he performed at Corinth. He couldn't remember because (for, gar ) God hadn't commissioned him to baptize, but to preach the gospel. Had he been commissioned to baptize, Paul would have remembered names and head count; since he wasn't, he didn't.

Paul's statement here serves both to conclude his argument about how one should view his apostolic ministry given by God and the rite of baptism, and to serve as a transition to the next component in this urgent appeal to the readers. This verse has been a favorite of those interpreters who have a view of religion that disdains ceremony. In his observations on this verse Gordon Fee noted, "Paul does not intend to minimize Christian baptism; his use of this imagery in Rom 6:3-7 would forever rule that out. The reason for expressing his own calling in this negative way has been dictated by the nature of the argument." This is one of scores of examples in 1 Corinthians where it is imperative to interpret Paul's thoughts and words in the literary and rhetorical setting of a unit of thought.

It seems to me that Paul's statement here is no different in kind from Old Testament prophets who on occasion, for reasons of context and rhetorical effect, minimized God-ordained ceremonies and institutions (Isa 1:11-15; Jer 7:1-11) or Jesus who criticized pious acts such as prayer and fasting (Matt 6:1-18) or Paul who, in 1 Cor 13:1-3, denigrates for contextual reasons acts of piety which are normally admirable.

Paul knew that baptism had become one of the elements at the root of the quarreling in Corinth, and he wanted no part in leaving the Corinthians with the idea that he was supportive of their doctrine of a divisive baptism stemming from personal loyalty to the one who performed the baptism. The counterpoint to Paul's denial of the centrality of baptizing in his ministry is his affirmation that the focus of his commission by Christ was the proclamation of the gospel. This brief summary agrees completely with the picture of Paul's apostolic appointment as sketched in Acts and mentioned in his own letters.

In its function to provide a transition to 1:18-31 this verse introduces central terms such as gospel, cross, and wisdom. In order to understand the rhetoric and the flow of Paul's theological thought and reasoning in this literary unit of 1:10-4:21, it is imperative to acknowledge the single focus of this entire section. Even though there is an amazing variety in the rhetoric, in the illustrations, in the subarguments, and in the tenor of the material stretching from 1:18-4:21, one must not lose sight of the fact that all this is Paul's argument against the dissensions and quarreling mentioned in 1:10-12. The reason that this point must be made explicitly here is that sometimes interpreters use portions of Paul's arguments in this section as though they were directed to outsiders, to the lost of the world.

While admittedly 1:18-31 describes the unsaved world of Paul's day, both Jew and Greek, it is unacceptable to stop with that mere observation since it is clear that this section of Paul's argument was intended by Paul both to address and to ameliorate the problem of party strife among believers at Corinth. Proper interpretation of this section must discern the flow of Paul's thought by which he adapted this description of the attitudes of a world alienated from God into his argument designed to undermine the divisions among believers based upon personal loyalty.

To miss this point is to miss the Pauline intention behind all the variety in this section and it runs the great risk of misusing material from this section to make points and doctrinal affirmations which Paul had no intention of making. In light of the problem of a noncontextual reading of these verses, it is worthwhile to point out that there are two major internal textual indicators that the material set forth in 1:18-4:21 was written by Paul as a unified response to the congregational problem described in 1:10-17:

1. References to the slogans of party loyalty first mentioned in 1:12 are reintroduced later at 3:4-5, 3:21-22, and 4:6 by means of the names of Paul, Cephas and Apollos. This is the clearest proof that Paul is continuing to address the same problem.

2. The clustering of key terms associated with the division and quarrels at Corinth are evident throughout this epistolary section.

Word and cognates Occurrences in Letter Occurrences in 1:18-4:21 Wise/wisdom (sofiva, sophia ) 28 26 Cross/crucified (staurov", stauros ) 6 5 Fools/foolishness (mwrov", môros) 10 10 World (kovsmo", kosmos ) 17 10 Age/world (aiJwvn, aiôn) 8 6 Paul's statement at the end of 1:17 makes it clear that the cross of Christ and human wisdom are antithetical to one another. All attempts, Paul argues, to force the message of Christ crucified through the mold of human wisdom can only destroy the gospel he preaches. Even though the cross of Christ is central to Paul's gospel, it would be a mistake to reduce the multifaceted view Paul holds about the cross of Christ into a single oversimplified doctrine. Paul's utilization of his doctrine of the cross for the congregational problems he addressed throughout his letters reveals that this doctrine can be as diverse as the congregations themselves. When viewed in the setting of the congregational problems at Corinth, the point of irreconcilable difference between the cross and human wisdom in 1 Corinthians should not be viewed as Paul's desire to be obscure. Even more untenable is the view that Paul's disdain for human wisdom at Corinth was a result of his failure in his ostensible mishandling of human wisdom in Athens at the Areopagus (Acts 17). Finally, there is not sufficient internal evidence to demonstrate the existence of, let alone reconstruct, a "wisdom party" at Corinth. At times scholars have posited various wisdom emphases in the Corinthian church. It has even been suggested that Paul's pejorative use of wisdom terminology was directed against a single particular party, perhaps some group associated with the eloquent Apollos. None of these attempts seem to fit explicit evidence of 1 Corinthians.

B. CHRIST THE WISDOM AND POWER OF GOD (1:18-2:5)

1. The Message of the Cross (1:18-19)

¹⁸ For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. ¹⁹ For it is written:

"I will destroy the wisdom of the wise;

the intelligence of the intelligent I will frustrate." ^a

^a 19 Isaiah 29:14

The only contextual explanation for Paul's broad attack, beginning in 1:17, upon wisdom is the issue of divisive personal loyalties which lead to a fragmented fellowship. There is simply no contextual or internal evidence that Paul is attacking some format of speculative wisdom or metaphysics being promoted by Gnostics, Hellenized Judaism, or Stoic-Cynic popular philosophy. As Margaret Mitchell noted in this regard, "The wisdom of the world is the set of values and norms which divide persons of higher and lower status into separate groups, a wisdom which prefers dissension to unity, superiority to cooperation." It is in particular the societally accepted criteria for the evaluation of leaders and the direct impact that this worldly wisdom has on the disunity (is Christ divided? 1:13) of the church of God that leads Paul to construct this clear and stern antithesis.

It is really no secret why so many Corinthians would embrace this type of worldly wisdom. Plato's works contain a dialogue in which an Athenian sets forth principles by which societies should rule themselves. The discussion includes the views that "the wellborn have a title to rule the worse-born," that "the stronger should rule the weaker," and that "it is for the ignorant to follow and for the wise men to take over the lead and to rule."

1:18 For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.

Paul turns now directly to his strategy of bringing the believers to their spiritual senses by reminding them that the cross of Christ, on which their salvation rests, is disdained by the world. Paul is attempting to alienate the Corinthians' affections for worldly values and cultural acceptability, while at the same time rekindling their loyalty for the centrality of Christ crucified and the explicit foolishness attached thereto. There are many ways that Paul constructs his admonitions about unity among believers, both in this letter as well as in others. But at this juncture in 1 Corinthians other Pauline techniques and strategies for promoting unity and mutual acceptance (e.g., the one body theme) are neither germane nor effectual. At this point Paul must utilize some facet of fundamental Christian doctrine that will decimate the particular foundation upon which the divisions are erected and maintained. Given the origin of the struggle at hand, Paul's strategy requires a straightforward counter-culture argument. Accordingly, the cross aptly serves the theological needs of the moment, since it points to the bedrock of the Christian faith and also serves as an obvious point of disjuncture between the gospel on the one hand and urban respectability, status, and values of individualistic loyalty on the other.

1:19 For it is written: "I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrate."

Paul provides scriptural support for his observations in 1:18, highlighted by the phrase "for it is written," with a citation from Isa 29:14. The linking term between the observations of 1:18 and the Scripture of 1:19 is the common Greek word ajpovllumi ( apollymi ). It is not as evident in the English translation that a single Greek term is used in both verses since in the NIV the word is rendered perishing in 1:18 and destroy in 1:19. This text from Isaiah basically follows the LXX and is the first of numerous examples of Paul's pattern of addressing the problems and issues in this pagan setting by the citation of Scripture.

2. Both Jews and Gentiles Offended (1:20-25)

²⁰ Where is the wise man? Where is the scholar? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? ²¹ For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. ²² Jews demand miraculous signs and Greeks look for wisdom, ²³ but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, ²⁴ but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God. ²⁵ For the foolishness of God is wiser than man's wisdom, and the weakness of God is stronger than man's strength.

1:20 Where is the wise man? Where is the scholar? Where is the philosopher of this age? Has not God made foolish the wisdom of the world?

The specific references in this rapid set of rhetorical questions has led to several interpretations. The general point of the questions is clear and there is little doubt about the function of these questions in the flow of Paul's argument. The major issue, and one for which there is not enough clear evidence, is, "do these three groups of people represent types of individuals from pagan Corinthian society or from ancient Judaism or from both?" Fee suggests that the wise man and philosopher would represent the pagan world while the scholar (grammateuv", grammateus ) should be understood as a Jewish scribe, thereby anticipating the Jew and Gentile vocabulary of 1:22-23.

There is a consensus among scholars that Paul's phrase "of this age" points to a widespread eschatological understanding among Jews which depicts history in terms of two dispensations, this age and the age to come. This brief phrase serves as a window into Paul's eschatological thinking and reveals how naturally it flowed from his piety and theology into the various pastoral issues he dealt with among these Gentile converts. The notion of "this age" usually has pejorative connotations in an eschatological paradigm because it stands for contemporary history yet unredeemed and would have seemed to some of the Corinthians as "Paul's Dogmatic Imposition." Paul declares that in fact God has looked upon the greatest wisdom and cultural acumen available in prosperous urban centers like Corinth and still regards it all as foolishness.

1:21 For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe.

In verse 21a the Apostle makes two points. The current situation (1:18-20), namely the world's inability to embrace God's wisdom, was set into place by God himself, in his own wisdom. Specifically, God so arranged matters that it would be impossible for humans to know God through and on the basis of their own wisdom. The Apostle's declaration that God did what pleased him finds its theological roots in the Old Testament idea of the sovereign will of God. Ps 115:3 and 135:6 contain the verbal antecedents of Paul's thoughts at this point in the affirmation that God does what pleases him. Even though Paul does not spell out here why God did it in this way, there are an abundant number of Scriptures which make clear God's disdain and hatred for boasting, pride and self-righteousness stemming from humanity's sense of self-determination and self-actualization, all of which would eventuate had mankind through its wisdom come to know God. In Calvin's commentary he responds to those of his day who would disagree with Paul, and who argued that knowledge of God through philosophical inquiry was possible. Regarding philosophers Calvin wrote, "For you cannot find one of them who has not constantly fallen away from that principle of knowledge which I have already mentioned, to wanderings and misleading speculations. They are mostly sillier than old wives!"

It must be pointed out that Paul makes no mention here of creation or general revelation of God in nature, and it would be questionable to transfer the issues and arguments of Romans 1 into this Corinthian setting where the contingent setting of the theological formulation is so distant from those of Jew-Gentile ethnicity expressed in the letter to the Romans.

Second, it was God's good pleasure to make the object of saving faith, Christ crucified, foolish by human standards. The meaning of the phrase "the foolishness of what was preached" can be best appreciated only when one understands the shame, humiliation and sense of denigration associated with crucifixion in Roman antiquity.

In verse 21b Paul makes reference to three items of Christian doctrine which anticipate material found in his later letter to the Romans:

1. The act of preaching is an essential component in the process of bringing individuals to faith.

2. Salvation is a unique act of God.

3. Active trust and faith is a precondition for salvation.

1:22 Jews demand miraculous signs and Greeks look for wisdom,

The assertion that "The Jewish mind was matter of fact and crudely concrete" (while) "The Greek restlessly felt after something which could dazzle his ingenuous speculative turn, and he passed by anything which failed to satisfy intellectual curiosity" is surely an overstatement. Admittedly the Greeks were well known for, and wanted to be well known for, a love of wisdom, philosophy . Paul's comments about the Jews probably contain an autobiographical element from his years of opposition to God's Anointed. It also reflects an outlook similar to early Christian Gospel traditions which focused on this characteristic of certain Jews (Matt 12:38-39; 16:1-4; 24:3, 24). The purpose of this Pauline generalization is to show that the entire cultural environment consisted of those who were at odds with God's wisdom.

1:23 but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles,

Quite often God does not offer to individuals what they want, especially as incentives to faith. It is especially clear in the death of God's Anointed, that the desire to root faith in the soil of human understanding of how and when God should act has to be abandoned. Accordingly, Paul reaffirms that his message does not takes its cue from the religious passion of his contemporaries for signs and wisdom; rather, he offers a crucified Messiah. The Pauline gospel is a stumbling block (skavndalon, skandalon ) to the unbelieving Jews for the very reason that it fails, in their preconceived theology, to reflect an understanding of God and his kingdom that has any attraction to them. The Gentiles likewise regard the message of Paul as foolishness because it is so antithetical to the supposedly enlightened wisdom they have developed and taught for centuries.

1:24 but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God.

Because of Paul's deeply rooted conviction about the sovereignty of God and the prevenient nature of grace, he may well have in mind an intentional contrast between lost mankind who "demand" and "look for" (1:22) and the saints who are called and can only respond to God's initiative. Paul was never bothered by retaining ethnic and cultural labels such as "Jews" and "Gentiles" for individuals, whether they were outsiders (cf. 9:20; 10:32; 12:13) or insiders. We see then in this verse that the saints at Corinth are still referred to by the terms appropriate for their culture and ethnicity.

In contrast to the foolishness ascribed by unbelievers to the crucified Christ, the saved at Corinth know God's Anointed as the wisdom and power of God. This verse makes it clear that Paul has no problem with Christians possessing wisdom, as long as their definition of wisdom flows from Golgotha rather than the agoras, temples, lecture halls, and offices of civic administration at Corinth.

It is difficult to know precisely what Paul meant by power in this context. The immediate temptation is to go to the ostensible parallel text of Rom 1:16 and affirm that Paul has in mind the power of God for salvation, primarily salvation from wrath and sin (cf. Rom 1:18; 3:9). However, Paul's use of the term "power" cannot be fully understood apart from his use of the term weakness in the following verse. The characteristics and ideas associated with these two terms "power" (duvnami", dynamis ) and "weakness" (ajsqenev", asthenes ) in the literary unit 1:10-4:21 provide important clues for determining the meaning of power in this issue of divisions in Corinth. These words occur in subunits at 1:24-27; 2:3-5; 4:10. They highlight the fact that God's ways are not mankind's ways and that, in particular, God chose peoples and events that would be regarded as low status or substandard by the unsaved in contemporary Roman society. Thus, this term "weakness" interplays more with the socially derived matrix of the issue of church quarrels and divisions in Roman Corinth than it does with a soteriological affirmation about God's ability and method of saving lost sinners.

1:25 For the foolishness of God is wiser than man's wisdom, and the weakness of God is stronger than man's strength.

In this statement Paul takes the terms of derision (i.e., foolishness and weakness) which originate in the setting of the perishing world and shows how he can embrace them from his own cross-forged perspectives. Paul accomplishes this on the basis of the fundamental contrast between God and mankind. Paul is saying that while the cross may look foolish to mankind, even the most foolish thing God has done is wiser than any and all the wisdom of mankind. Granted that the cross may connote weakness to the perishing, but even the weakest act of God is stronger than the strongest act performed by mankind.

3. God's Choice of Foolish Things (1:26-31)

²⁶ Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. ²⁷ But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. ²⁸ He chose the lowly things of this world and the despised things - and the things that are not - to nullify the things that are, ²⁹ so that no one may boast before him. ³⁰ It is because of him that you are in Christ Jesus, who has become for us wisdom from God - that is, our righteousness, holiness and redemption. ³¹ Therefore, as it is written: "Let him who boasts boast in the Lord." ^a

^a 31 Jer. 9:24

1:26 Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth.

Paul now moves his argument to the sphere of personal experience and social standing of the church at Corinth. The Corinthians are told to look at themselves and others in the church of God at Corinth and discern from that whether God works with and through the weak and foolish things of the world. By the term "calling" Paul here is referring to the status or station in life that characterizes the Corinthians. The phrase "not many" (ouj polloiv, ou polloi ) is used three times to underscore the social standing of the majority of the Corinthian believers. Paul's statement, however, surely allows the modern reader to assume that there were at least some Corinthians who would be regarded by human standards as wise, influential, and of noble birth. That there were certain Corinthian believers of high status, can also be demonstrated from other evidence in 1 Corinthians. Pauline congregations, like many religions of the Greco-Roman world whose membership was drawn from a Greco-Roman society with a negligible middle class, would have found most of their members in the lower classes.

One would be gravely mistaken to think that 1:26 contained the doctrinal seed needed to promote Christianity as a religion of the proletariat. All the evidence points to the fact that Paul's urban churches contained wealthy members. This Corinthian church contained people of wealth who served as host not only to Paul, but to the entire congregation (Rom 16), people who owned homes in which they could eat (1 Cor 11:22), and at least one of the influential members, namely Erastus (Rom 16:23), was an administrator in the Roman colony of Corinth.

1:27 But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong.

The religious perspective of this verse is one which runs throughout the Scriptures, and Paul's choice of ideas here was influenced and inspired by the long history of God expressing his sovereign will through his choice of foolish and weak individuals to carry out his agenda. Whether one considers God's choice of Israel, or of Moses, or of Gideon, or of David, or of Mary the mother of Jesus, the Scripture is clear in its depiction of a God whose list of friends portrays a lot of foolishness and weakness by human standards.

Verses 27-28 are clearly linked together by the three occurrences of the phrase "God chose the ______________ of the world in order to (i{na, hina ) . . ." Each of these three phrases is a direct expansion upon the threefold reference to the social standing given in 1:26. The verbal and conceptual links between the threefold social references of 1:26 and the theology of 1:27-28 is somewhat obscured in English translations. The following chart of the links will help make Paul's correlation of the ideas of 1:26 with 1:27-28 clearer.

Corinthian Status God's Choice God's Purpose

Not many wise ( sophos ) Foolish things To shame the wise

( sophos )

Not many influential Weak things To shame the strong

Not many of noble birth Lowly things To nullify existing

( eugenes ) ( agenes ) things

The concept of God shaming the strong and boastful is a rich and pervasive theme of Scripture, typified by the verse which reads, "The Lord Almighty planned it, to bring low the pride of all glory and to humble all who are renowned on the earth" (Isa 23:9).

1:28 He chose the lowly things of this world and the despised things - and the things that are not - to nullify the things that are,

1:29 so that no one may boast before him.

This verse provides the results and rationale of God's queer choices throughout history. The upshot of Paul's point is that God's intention was to remove all possibility of mankind's boasting. The term boast is used here because it specifically represents one of the fundamental causes of the quarreling and division at Corinth. Unlike the sin of boasting that is referred to in other Scriptures and is rooted in ritual or moralistic self-righteousness, Paul here mentions a type of boasting that is rooted in party loyalty and worldly evaluation. In the presence of God and in light of the divine modus operandi highlighted in 1:27-28, every form of human boasting is precluded once for all, especially a boasting in human status (cf. 3:21).

1:30 It is because of him that you are in Christ Jesus, who has become for us wisdom from God - that is, our righteousness, holiness and redemption.

Paul has explicitly mentioned the term God thirteen times in the section 1:18-29 and has thereby maintained a visible theocentric focus. In verse 30 Paul gives attention to Christ, though still in the framework of a theocentric Godhead. This theocentricity is evident in the phrase "it is because of him (God) that you are in Christ." This attention to the work of Christ, or rather God's work (from God) in Christ is intended to prepare the way for the Scripture quotation in 1:31 which clearly points to Christ. Paul reaffirms a Christ-centered focus for God's wisdom given to Christians. The Apostle then explains what God's wisdom consists of for those in Christ Jesus. The three concepts of righteousness (dikaiosuvnh, dikaiosynç), holiness (aJgiasmov", hagiasmos ) and redemption (ajpoluvvtrwsi", apolytrôsis) are all well known doctrinal concepts in the Pauline corpus. Fee captures Paul's sense here in these words, "[God's] wisdom does not have to do with 'getting smart,' nor with status or rhetoric. God's wisdom - the real thing - has to do with salvation through Christ Jesus."

1:31 Therefore, as it is written: "Let him who boasts boast in the Lord."

Because the Christian stands before God in Christ Jesus and because the benefits of righteousness, holiness, and redemption come through Christ, Christ is the only one in whom the believer should boast. To a church whose fragmentation arose as a result of boasting, Paul gives the exhortation that boasting is only acceptable if it is boasting in the Lord. It is only from the immediate context that one can identify the term Lord with Jesus Christ.

-College Press New Testament Commentary: with the NIV

McGarvey: 1Co 1:2

unto the church of God which is at Corinth, even them that are sanctified in Christ Jesus, called to be saints, with all that call upon the name of our Lord Jesus Christ in every place, their Lord and ours [All Christians are sanctified, i. e., set apart from the world and consecrated to God, and in the New Testament Scriptures they are all called saints, which means "holy ones" (Rom 15:26 ; 1Co 6:1-2 ; Eph 1:1 ; Eph 1:18 ; Phi 1:1 ; Col 1:2). Into this saintship they were called by the Holy Spirit through the agency of preachers like Paul and Apollos, etc. Unto the saints at Corinth, together with all others who showed themselves saints by calling upon or praying (Act 7:51 ; Act 9:14 ; Rom 10:3), in the name of Jesus, who is Lord over all Christians everywhere, Paul addresses his letter, and gives the greeting which follows in verse 3]:

McGarvey: 1Co 1:3

Grace to you and peace from God our Father and the Lord Jesus Christ . [See note at 1Th 1:1]

McGarvey: 1Co 1:4

I thank my God always concerning you, for the grace of God which was given you in Christ Jesus ;

McGarvey: 1Co 1:5

that in everything [in every respect] ye were enriched in him, in all utterance [so that they were able to preach, teach, prophesy, and speak with tongues -- 1Co 12:8-10 ; 2Co 8:7 ; 2Co 11:6] and all knowledge [so that they had perception of doctrine, discerning of spirits, and interpretation of tongues];

Lapide: 1Co 1:1-31

RANSLATED AND EDITED

BY W. F. COBB, D.D.

EDINBURGH: JOHN GRANT

31 George IV. Bridge

1908

SAINT PAUL's

FIRST EPISTLE TO THE

CORINTHIANS

EDITORS PREFACE

In translating the Comments of Cornelius à Lapide on the First Epistle to the Corinthians, the Translator has endeavoured, next to accuracy, to secure a reproduction of the spirit of the Commentator.

The Translator, accordingly, has limited his efforts to a reproduction of the matter, and as far as possible of the form and spirit off the original, believing that most readers would prefer to see for themselves what Cornelius à Lapide believed to be the plain meaning of Holy Scripture, and to appreciate the piety which he brought to its elucidation. The only liberties taken with the original consist in an attempt to shorten a little its terrible prolixity, and in the correction of a few obvious mistakes on matters of fact.

W. F. C.

November 1895.

CHAPTER I.

CONTENTS

Achaia, or the peninsula commonly called the Morea, had in olden times several famous cities. The metropolis of these was the celebrated emporium of Corinth, famed, says Chrysostom, for its two ports, of which Lechæum stood on the Ionian and Schonus on the Ægean Sea. Hence poets, as, e.g., Ovid ( Fasti iv.), frequently called it bimaros.

Corinth is said to have had its foundation from Sisyphus, the robber son of Æolus, and to have been called Corcyra (Strabo, lib. 8.), and afterwards Ephyre. Having been destroyed, it was rebuilt by Corinth, son of Marithon, or of Pelops, according to Suidas, or according to others of Orestes, and was called after his name. Cicero, in his speech pro lege Maniliâ, calls this city the light of the whole of Greece. Its natural position was so strong that the Romans found great difficulty in reducing it.

1 Corinth abounded in wealth, in merchandise of all kinds, and in metals, especially brass or copper. This Corinthian copper was well known and in great request; so much so that Pliny ( lib. iv., c. 2) says that it was reckoned equal to gold or silver. From this wealth were derived the pride, gluttony, self-indulgence, lust and ostentatious living of the Corinthians, and it became a proverbial saying that it was not every man's luck to go to Corinth. Demosthenes replied to a harlot who asked for eight talents of gold as her hire that he did not give so high a price for repentance. For the same reason the Apostle is called upon to rebuke their vices, and especially in ch. vi.

2 At Corinth flourished a large number of orators and philosophers, amongst whom was Periander, one of the Seven Men of Greece. Paul, we can see, went to Corinth because it gave him so excellent an opportunity for spreading the Gospel. There he converted many to Christ, by the of the Lord who appeared to him in a vision at Corinth and said, "Be not afraid but speak, and hold not thy peace, for I am with thee and no man shall set on thee to hurt thee; for I have much people in thus city." Under Paul's preaching the Corinthian Christians made such progress that Paul himself speaks (i. 5; xiv. 26) of their wisdom, prudence, gift of prophecy, and other gifts bestowed on them by God.

3 From this there arose among the Corinthians pride, self-seeking, and strife, and especially after the arrival of Apollos. Some then came to prefer him to Paul, as a more polished and eloquent speaker. Thence came schisms; whole one party would boast, "I am of Paul," and another, "I am of Apollos." This caused Paul to write to them this Epistle, in which, through the first four chapters, he tries to lead them away from pride in human wisdom and eloquence, and from all contentious support of their teachers, Paul and Apollos, and to bring them to the humility of the Cross, to the doctrine of the faith in Christ.

4 The Corinthians had written to Paul, asking him to resolve certain difficulties they felt (vii. 1), which he does in this letter. After dealing in the first four chapters with their schisms and striving after empty wisdom, he proceeds in ch. v. to order the fornicator to be excommunicated, and in ch. vi., to rebuke them for this sin of fornication, and for going to law before heathen judges. In ch. vii. he answers their first question about matrimony and virginity, and lays down the laws of Christian marriage, putting over against it and before it the evangelical counsel of virginity and celibacy. Then in chs. viii. and x., he deals with the question of eating of things offered to idols, and lays down that such eating was lawful bot needed caution, lest the weaker brethren should be offended. In ch. xi., he replies to their third question, one concerning the veiling of women, as well as their fourth about the Eucharist and Agapæ. In ch. xii., he discourses of the gifts of the Spirit, pointing out that different gifts were distributed by the Holy Spirit to different people. Ch. xiii. dwells on the pre-eminent place among the gifts and graces of the Spirit occupied by charity. Ch. xiv. is an answer to the fifth question of the Corinthians, as to whether the gift of tongues was superior to the gift of prophecy. He answers in the negative. Ch.xv. resolves their sixth doubt, and gives manifold proofs of the resurrection, and describes its gifts, its mode, and order. In ch. xvi. he orders a collection to be made for the poor saints at Jerusalem, and he closes all with salutations.

5 Both this and the Second Epistle were written before that to the Romans; for, as Chrysostom points out, the collection which he orders here (1 Cor. xvi. 2), he speaks of in Rom. xv. 25, 26, as having already taken place. The Greek MSS. say that thus Epistle was written at Philippi and sent by Timotheus, and in this they are supported by the Syriac and the Regia Latina. But it seems more likely from xvi. 8, and other passages, that it was written at Ephesus (Acts xix. 1 ), in A.D. 57 (Baronius and Œcumenius).

Ver. 1.— Sosthenes. He was chief ruler of the synagogue at Corinth; having been converted to Christ by Paul, he was severely beaten for his faith before Gallio, the Proconsul (Act 18:17), and after his death was placed among the Saints.—November 28th.

Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints [supply, Paul writes and salutes in praying], grace be unto you and peace from God. For called to be saints the Syriac translates, called and saints. For in the Greek it is not the participle λεγόμενος or κεκλημένος, i.e., summoned, named, called; but, κλητὸς a word which denotes having a call to holiness, or holy by way of call, called to holiness.

Note first, that Paul throughout this chapter and everywhere else holds up to admiration this benefit of calling. Secondly, that this and all other benefits he humbly and devoutly ascribes to the Divine benevolence and to the power of humility. Chrysostom has here a noteworthy passage in the moral part of his first homily.

Thirdly, it is plain from this, in opposition to Pelagius, that, not for our merits, but by the mere grace of God, have we been called to the faith and the grace of Christ. Again, that all Christians were formally called Saints: not because they were really so, but by way of call, profession, duty.

Fourthly, he calls them saints in Christ, that is sanctified through the merits of Christ, namely, in Baptism and its consequent gifts.

Fifthly: " the church," and the " called to be saints " are the same thing. For the latter is in opposition and is explanatory of the former: so that if you ask, What is the Church? I shall answer from this passage of S. Paul: It consists of those called to be saints, or it is a congregation and assembly of the faithful, who have been called to holiness.

Whence, sixthly, it is evident from here that the Church is visible; for Paul writes these things not to an abstract idea, but "to the church which is at Corinth," which was able to read and see his letters, as is plain.

Seventhly, from this place it is evident that there is the same Church everywhere, a part of which was the Church at Corinth. Whence he says: " With all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours;" i.e., all Christians, wherever they exist: whether with me in this place of ours, or in any other place you please. Theirs, then, viz., of the Corinthians, and ours, viz., of me and Sosthenes. He adds this, that no one might suppose when he said Jesus Christ our Lord, that he meant to say that Christ is the Lord of Paul and Sosthenes alone, So Chrysostom says: "By this Paul tacitly enjoins the Corinthians that they ought to lay aside contentions and to be of one mind, as being members of the same Church, and of the sane Head, Christ." Next, he reminds them that he writes this letter specially indeed to the Corinthians, but, nevertheless, that he wishes it to be a circular letter to all Christians, in the same way that the letters of the other Apostles and of the Bishops in those first ages were circular letters.

Cajetan's interpretation of " ours," that it means, "Our jurisdiction extends itself to Corinth and to the Corinthians, so that the city and district of Corinth is both theirs and ours," is forced. Lastly, why that is called the Church, or the summoning, or the assemvly of those called to the faith, which formerly was called the synagogue, that is, the congregation; and what it is, its nature and its marks, see in Bellarmine in his sound and learned dissertation on the Church ( lib. i ., c 1, 2 et seq.)

Ver. 4.— I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ. "For the grace," in Greek, ε̉πὶ τὴ χάριτι, that is, on account of the grace of God, which is given you in Christ, i.e., through Christ. See Can. 25. "The source," says S. Bernard ( Serm. 13 in Song ), "of all the springs and rivers is the sea: but the source of all virtue and knowledge is the Lord Jesus Christ: the continence of the flesh, the energy of the heart, the rectitude of the will, all flow from that spring: let the heavenly stream be given back to its source" (by thanksgiving), "so that the farthest parts of the earth may be replenished ; 'I will not give my glory to another,' saith God" (Isa 48:11).

Ver. 5.— That in everything ye are enriched by Him (by Christ), in all utterances (of the preaching of the Gospel), and in all knowledge, that is, in spiritual understanding of Him. In other words, I give thanks to God, because by me and Apollos He put before you, richly, the preaching and doctrine of the Gospel and a perception and understanding of it.

Ver. 6.— Even as the testimony of Christ was confirmed in you—i.e., by which, as by two testimonies, the Christian faith was founded and established in you. For the Greeks interpret the Greek καθώς, i.e., even as, by enallage, δι ών, through which, that is, the word and knowledge. Others interpret, Even as the testimony, thus: by which things, viz., by the preaching of the Gospel, and by the knowledge of it, as by a sure testimony, it is known that you are faithful and disciples of Christ.

Ver. 7.— Waiting for the coming of our Lord Jesus Christ, in His second Advent, when you will receive from Christ an abundant supply of all graces, and your consummation in heavenly glory.

Ver. 8.— Who shall also confirm you, so far as His part is; i.e., shall give grace which can confirm you, and shall confirm you indeed, if you are willing to receive it, to use it, and to confirm yourselves in the faith and love of Christ: shall confirm you, I say, for this, that ye may be, and may persevere unto the end (of life) blameless; that is, unaccused, whom no one can charge with having committed anything against the faith and love of Christ. The Apostle speaks to the whole Church, in which the greater number were holy and blameless, although some few were sowing schisms, and these in the following verse he reproves and condemns.

In the day of our Lord Jesus Christ. It is an ellipse common with the Apostle: for we must supply, that ye may be and may appear, blameless in that day of the advent and judgment of Christ.

Ver. 9.— God is faithful, by whom ye were called into the of His Son Jesus Christ our Lord. Note, faithful with S. Paul is the same as constant, truthful, as I shall show on 1 Tim i. 15; not, according to Calvin, as though God saves those only who have been effectually called by Him, and all of them; and as though He bids and makes each one of them believe with a firm faith that he will be saved. For if so, why, in the next verse, anxious about the salvation of the Corinthians, does he condemn their divisions? Had not the Corinthians believed?—and yet, having lapsed into schisms, they had incurred the danger of damnation, and, therefore, Paul endeavours to avert it from them. The faithful, therefore, can lapse into sin and be damned. God, then, is said to be faithful, because, not without cause, will He, O Corinthians, withdraw His help from you which He began to give, and afterwards promised that He would give, in order that you might persevere and be confirmed in the faith and fellowship of Jesus; nor will He desert you unless He be first deserted by you; as the Council of Trent teaches (following S. Augustine). Sess. vi. c. 11 and 13, where it lays down the same three things which the Apostle does here: (1.) That God gives the grace of Christ to all the justified: because, if they are willing, they are able to persevere in righteousness. (2.) That they by their own will can fall from it. (3.) That no one knows whether he will persevere, and whether he is of the number of the elect, unless he has a special revelation of it from God.

Note secondly. Paul here calls the communion of the faith, grace and glory of Christ which is enjoyed in the Church of Christ, the fellowship of His Son ; or that partaking of Christ in which we gave a fellowship of sonship, inheritance, the Sacraments, and all the benefits of Christ. In other words: Ye are called to be sons of God, fellows, members, brothers, and co-heirs of Christ: so Anselm, Ambrose, Theophylact and Chrysostom (whom see), and 1Jo 1:3. And here notice: although, as the Apostle says, all faithful Christians are of the fellowship of Christ, yet some are more so than others: that is to say, those who share more largely of the life and grace of Christ: as those who follow, not only the precepts, but also the counsels of Christ; even as the Apostles were more of the fellowship of Christ than other Christians.

Ver. 10.— I beseech you, brethren, by the name of our Lord Jesus Christ, into whose one and the same fellowship, family, house, and Church we are all called, as many as are faithful and Christians, that ye all speak the same thing— that is to say, that, like brothers, ye agree in words and in speech, and that ye all say at the same time "I am of Christ;" but let not one say, "I am of Paul," another, "I of Apollos." And, again, that ye agree not only in speech, but also in mind: otherwise your verbal confession would be feigned and false. Whence he adds as the root of concord:—

That ye be perfectly joined together in the same mind and in the same judgment, that ye think the same think the same thing and agree among yourselves in Christ, that ye be fitly united to each other in one mind and spirit in Christ. For the Greek signifies, aptly and harmoniously to join and cement anything, so that the parts agree with each other and with the whole. And because a thing is then perfect and complete when it has in this way been neatly and harmoniously united, hence the word signifies also to perfect, as Psa 8:2;  2Co 8:11. Be perfect, i.e., mutually agree amongst yourselves and with your Head; and Psa 40:6 (Sept.).

Ver. 11.— For it hath been declared unto me by them of Chloë. Some think that Chloë is the name of a place, but this place is nowhere else mentioned; nor does the Greek well allow Chloë to be a place. Whence more truly Chrysostom and the Syriac suppose it to be the name of a family or of a woman, and then the meaning is, I have heard from the family of Chloë. By a similar Greek idiom it is said, Rom 16:10-11: "Salute them which are of Aristobulus, of Narcissus," viz., of the house and family.

Ver. 12.— That every one of you; i.e., Whoever of you contend with one another, and foment any part of schism. (For there were among the Corinthians many others well-disposed and peaceful, unconnected with schism, and consequently with the following words): says, in turn, alternately or respectively; for not each one was saying, I am of Paul, I of Apollos, I of Cephas, but in turn; since one would say, I am of Paul, another, I of Apollos, a third, I of Cephas. In the words "every one," therefore, there is a distributive and disjunctive force familiar to the Hebrews; for every one ambitiously and contentiously was saying, "I am of Paul," &c., I am of Paul, viz., a disciple, a catechumen; I of Cephas, that is to say, taught or baptized by the Blessed Pontiff Peter at Antiôch, at Rome, or elsewhere. For Peter had not yet been at Corinth, as is deduced from ch. iv. 15. Whence Baronius thinks that these are the words of those who were avoiding divisions, which had properly arisen because of Paul and Apollos, as appears in ch. iii. 4, and that, to escape from them, while others were boasting of their teachers, they would declare they were the disciples neither of Paul, nor of Apollos but of Peter, the head of the Church; as though they should say, "This man says and boasts that he is the disciple of Paul, that man of Apollos; but I say that I am of Cephas, that is, that I am a disciple of Peter, who is the head of the Church, and the Vicar of Christ: for to him I cling, in him I glory; he converted and baptized me by Paul or Apollos or some other." Whence another rising higher would say: " I am of Christ, who is the supreme Head of Apostles and of the Church, whose Vicar Peter is, whose ministers are Paul and Apollos." For it is to be noted that he adds I am of Christ as the words of those who speak not amiss but rightly, if there is no contention and contempt of the Apostles and the Vicars of Christ, as the Anabaptists now despise Prelates; for it became all to say, "We are of Christ," viz., Christians; whereas some called themselves disciples of Paul, or of Apollos, or of Cephas. So Ambrose, Theophylact, S. Thomas. The occasion of the schism seems to have been that Apollos, who was eloquent, acute, and learned in the Scriptures, was then teaching at Corinth (Act 18:27), and compared to him S. Paul seemed to some cold and bald, because he avoided in his preaching all display of knowledge or of rhetorical ornament, as he says himself (ch. 1Co 2:4.)

Lastly, S. Jerome (on Tit. i.) gathers from this passage that Bishops were given jurisdiction over presbyters, so as to remove all scandals, and that the Church before this was governed by the Presbyters in common to the Epistles to Titus.

Ver. 13.— Were ye baptized in the name of Paul? Christ is one, and in His name all were alike baptized. In vain then, he says, do ye contend for us, which of us is to be the greatest, when we are but the ministers of baptism. Hence, theologians teach that the validity of Baptism and the other Sacraments depends not on the disposition of the receiver, or of the minister, but flows from the Sacrament itself.

Note  1. that to be baptized in the name of Christ is the same as to be baptized in the invocation, profession, power, merit, and baptism of Christ, and so to have a right to the name of Christ. Therefore we are called Christians from Christ, and not Paulians, or Apollinians. For the power of excellency which Christ has in Baptism and the other Sacraments, see S. Thomas.

2. S. Thomas and others, as well as the history of the Greek Church, show that that Church uses as its form of Baptism, not "I baptize thee," but "Let the servant of Christ be baptized in the name of the Father, the Son, and the Holy Ghost," so that no one can say, "I am of Paul," or "I am of Apollos."

3. Erasmus, Faber, and other innovators, wrongly argue that by parity of reasoning it is wrong to say, "I am of Scotus," and "I of Thomas;" "I am a pupil and follower of Francis," "I of Dominic;" because the Apostle is only censuring contentions for the pre–eminence, and the schisms of which some at Corinth boasted, and which divided the Church into hostile factions: so that they attributed the power and excellence of Baptism and of the faith not to Christ, but to Paul or Apollos. But this is no condemnation of monastic institutions, or of the schools and academies of the philosophers and theologians; for though they differ from one another in their customs, their rites, and opinions, yet they are joined together in the same faith, the same Christian charity and humility. If any one does otherwise, his religion will be vain, and we will hand over his vanity and contentiousness to be corrected by S. Paul with that of the Corinthians. This is the sin of the individual, not of the Order; as in this chapter it is the sin of individual Corinthians that is dealt with, not that of the Church. Far more truly and suitably may we use this passage against the schisms of modern innovators. For they say, "I am of Calvin," or "I of Luther," or "I of Menno," and this in matters of faith and religion. For Calvin teaches one faith, Luther another, Menno another. But the diversity of Religious Orders makes for the greater beauty, strength, and unity of the Church; just as a camp is beautified, strengthened and united by the due distribution of its legions. For without this distribution it would be in confusion.

The religious of the various Orders are united not only under one head, the Supreme Pontiff, in the one Church, but also by their living under the same Order, whether their state be lay or cleric. For the Religious Orders make, as it were, one legion in the Church, and that its strongest one. As, then, the members of the same body are joined in one, and as the soldiers of the same legion are more united to one another than the soldiers of different legions, so the Religious who are aspiring to the height of perfection are bound together more closely than all others by the bond of religion and of prayer to God.

If there is amongst them who calumniates, envies, opposes another Order that man's religion is vain; he is not a Religious, nay, he is not a Christian, but a heathen; he is not led by the spirit of God, but by that of the devil. For the true Religious says with S. Bernard in his Apology, " For one Order I work; to all others I show charity. " In work, I am a Franciscan, in charity a Dominican, an Augustinian, a Benedictine, &c. And therefore I am a religious of all Orders; I have work for one, charity for all. Therefore I rejoice in the good of all Orders: I am pleased at the prosperity of all, I envy none. For all are mine, and I belong to all. Is Christ divided in the different orders? God forbid. For the same Christ is the Institutor, Author, and Governor of all Religious Orders, and that makes for their greater concord. Let not then that which ought to be the cause of greater harmony be the cause of the most disgraceful division, which is hateful to God, lest we hear the words, "Whereas there is among you envying and strife and divisions, are ye not carnal?" And again, "Is thine eye evil because I am good?" If it has pleased God to add Order to Order, to raise up new ones to supplement the old, to give them fresh supplies of His grace and of His Spirit, who can find fault with God? who can envy the new Orders? who deprive the Church of such workmen? Suppose that they do carry off the prize; I will rejoice that God is honoured through them, and that more souls are saved; and may I be a sharer of their labours, for I seek not mine own glory, but that of God.

Ver. 16.— And I baptized also the house of Stephanas. Stephanas, says Theophylact, was a well–known inhabitant of Corinth, whose faith and charity are praised by S. Paul ch. 1Co 16:17).

Ver. 17.— For Christ sent me not to baptize, but to preach the Gospel. Preaching and the administration of the Sacraments are the two duties of Pastors, but especially the former. And therefore the chief work of Bishops, Archbishops, and Primates is to preach the Gospel: and this they are bound to do themselves, unless lawfully hindered (Council of Trent, Sess. v. c. 2, and Sess. iv. c. 4). But they may with Paul intrust the administration of Baptism and the other Sacraments to Parish Priests and their assistants.

Not with wisdom of words. I.e., with eloquence and rhetorical adornment, not according to the Gospel. The Greek word for wisdom gives us Sophists, the Greek orators who particularly pleaded in the law courts. Of this are modern innovators in religion, who rightly style themselves "ministers of the word." Not so did Paul, " lest the cross of Christ should be made of none effect," i.e., should become emptied of its force, by men supposing that they had obtained salvation, and their belief in the faith through human eloquence, instead of by the power of the Passion of Christ. This was the origin of the schism of those who said, "I am of Paul," "I of Apollos," because the eloquence of Apollos was pleasing to some of the more fastidious Corinthians, and to those who loved eloquence; while on the other, Paul pleased those who sought for the spirit rather than the words, inasmuch as he was unskilled indeed in rhetoric but not in knowledge. And thence it is that S. Paul here and in the next three chapters attacks and abases in different ways eloquence and worldly wisdom. The "wisdom of words" can be taken for natural philosophy, of the wisdom of human reason; for it is opposed to the Cross in ver.18; and again, in verses 19, 20–27, he explains it as philosophy and human reason and prudence. (Maldonatus.)

Ver. 18.— For the preaching of the Cross is to them that perish foolishness. Any declaration about the salvation bestowed by the Cross, or about our redemption by the Cross and Passion of Christ, seems foolishness to men who are sceptical and perverse, and therefore ready to perish. Isaiah, too, says this in the person of Christ: "Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel" (Isa 8:18). See also Heb 2:13.

Ver. 19.— For it is written. This is from Isa 29:14, where, following the Hebrew, the verbs are transitive, but the sense is the same. Note that Paul refers to the whole circle of worldly wisdom what the Prophet said of the wisdom of the Jews alone, which was Pharisaic. For both are alike in this connection, and the meaning is, "I will make men unwilling to use worldly wisdom for their salvation, but only the Gospel and the Cross of Christ."

Ver. 20.— Where is the wise? The Gentile philosopher.

Where is the scribe? The Jewish doctor.  S. Paul is quoting Isa 33:18.

Note, as the Greeks called their wise men philosophers, and the Chaldeans theirs magi, so the Jews called theirs sopharim, "scribes." "Scribes" is from the same root as "Scripture," and implies that they were occupied with the Holy Scriptures. Their duty, in fact, was to preserve the Holy Scriptures in their integrity, to carefully correct all transcripts, to interpret them by writing and by word of mouth, and to write out or state the answers they gave to questions about the Law. (Epiphan. hæres. 16).

Where is the disputer of this world? The student of physical science who narrowly investigates the secrets of nature and the world. In other words, philosophers and scribes have been cast aside, and all the wise of this world thrown down and put to confusion by the preaching of the Apostles, by the glory of the Gospel. (So S. Chrysostom.)

Paul here and in the following verses is aiming at philosophers both ancient and modern, and not at such Christians as Dionysius the Areopagite, Hierotheus, Paul himself, Clement of Rome, Nathanael, Gamaliel, Apollos, as the Anabaptists seem to think. He has in his mind the Gentile teachers who at this very time were going round the world, like rivals to the Apostles, and under the garb of piety, wisdom, and eloquence were attempting to attract to themselves, and away from the Apostles, the various nations, as though they alone taught true wisdom, and the way to virtue, righteousness, and salvation; as, e.g., Musonius, Dio, Epictetus, Damys, Diogenes Minor, Apollonius of Tyana, who was greatly looked up to by the Greeks at that time because of his mystic powers, and was given a statue at Ephesus, and placed among the gods. (Baronius, Annals, A.D. 75.)

Hath not God made foolish the wisdom of this world? I.e., has shown to be foolish: a manifestation of its true nature is described as if it were a change of its essence. It is foolish, he says, seen in the light of the Cross and of Christ and of salvation. The light of this knowledge requires faith, not subtlely.  S. Ambrose says, " The knowledge of fishermen has made foolish the knowledge of philosophers," since it has surpassed their limits, and the limits of nature.

So, too, did God by His creative work show the folly of the saying of the philosophers, that "Out of nothing nothing comes," and that in consequence the universe was uncreate and eternal. So in His Incarnation did He show the folly of the saying, "God cannot be contained by a body, time, and place;" and in His Passion the saying, "God cannot suffer and die." So in the Eucharist He shows the foolishness of their principles and of those of our modern innovators who say, "An accident cannot exist without a subject; a body cannot be in a point; two bodies cannot be in the same place at the same time." For though these things are out of Nature's reach, yet they are not impossible to God, who is Omnipotent, and transcends all nature.

S. Paulinus quotes this passage of S. Paul's in a letter (27) to Aper, who had been a lawyer and then had embraced the monastic life, and was, therefore, exposed to ridicule. From this he confirms him in his purpose, and shows him how to despise the laughter and sneers of men. " I congratulate you," he says, " on having scorned that wisdom which is rejected of God, and on having preferred to have fellowship rather with Christ's little ones than with the wise of the world. It is from this that you have merited the grace from God of the hatred of men; this would not be had you not begun to be a true follower of Christ. " And a little lower, in showing the fruit and dignity of his purpose, he says, " Rejoice and be exceeding glad, for great is your reward in heaven; for it is not you that they hate, but Him who has begun to be in you, whose work is in you, whose humility they despise, whose holiness they loathe. Joyfully recognise yourself to be a sharer in this good with Prophets and Apostles. From the beginning of the world Christ has ever suffered and triumphed in His own: in Abel He was killed by His brother; in Noah He was mocked by His son; in Abraham He was a pilgrim; in Isaac He was offered up; in Jacob He served; in Joseph He was sold; in Moses exposed and forced to flee; in the Prophets stoned and persecuted; in the apostles tossed about on sea and land; in His Martyrs often slain and in different ways. In you, too, He suffers reproaches, and thus world hates Him in you; but thanks be to Him that He overcomes when He is judged and triumphs in us." Again, praising and admiring his change of life, he says, " Where now is the once feared advocate and judge? Would that I had wings to fly to you, to see you no longer yourself, but changed from a lion to a calf—to see Christ in Aper, who has now laid aside his ferocity and strength, and become a lamb unto God instead of a wild boar of this world. For you are a boar, but of the corn-field, not of the forest; you are rich in the good fruit of the holy discipline, and have fed yourself with the fruit of virtues. "

Ver. 21.— For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. Mark the phrase, "in the wisdom of God," God shows His wisdom in the marvellous structure and government of the world, as S. Thomas says. In other words, the world in its foolishness knew not God practically in His wisdom stamped on His Creation, as the Author of its salvation, and Leader to a life of bliss; nor yet speculatively, because philosophers regarded God as powerless to create; they thought Him to act under necessity, and to be void of providence, &c.

Hence it is that God has revealed Himself and His salvation to the world in a way which seems to the world foolishness, viz., by the Cross. He has thus stooped to men, and become as or were foolish among them; just as a teacher will sometimes act as a boy, and talk as a boy, amongst boys. So Christ, because He was not understood as God, revealed Himself to men, as a man, and one liable to suffering. This is wisdom unspeakable. See S, Thomas, Anselm, and others.

Ver. 22.— For the Jews require a sign . . . but we preach Christ crucified. A Theban, when asked what he thought of the Romans, said that "the Romans boasted themselves in their spears, the Greeks on their eloquence, the Thebans in their virtues." But the Apostle says that he and other Christians boast themselves in Christ crucified. This is our spear, our eloquence, and our virtue.

Ver. 23.— Into the Jews a stumbling-block, and unto the Greeks foolishness. Notice here, with S. Chrysostom ( Hom. iv. moral in loco, and above on ver.17), that the power of the Cross shines forth not only in itself but also in its preaching: (1.) In the fact that the Apostles, few in number, simple fishermen, poor, unlearned, unknown, and Jews, in all these respects hateful to the world, yet brought the world into subjection to the Cross. (2.) In the fact that they subdued most bitter enemies, demons, sin, death, hell, kings, princes, philosophers, orators, Greeks, barbarians, laws, judgments. Long-existing religions, and time-honoured traditions. (3.) In that they persuaded men by simple preaching, and not by arms, wisdom, or eloquence. (4.) In that in so short a time they spread the faith of Christ over the whole world. (5.) In that by the grace of Christ they overcame most cheerfully and courageously what is hardest to be borne by the natural strength of man, the threats of tyrants, scourgings, deaths, and tortures. (6.) In that they preached a doctrine not about a glorious God, but a crucified One, and Him their Saviour to be believed in and adored; and a law of Christ displeasing to nature and flesh. Wherefore Tertullian ( lib. contra Jud.) beautifully and fitly compares the Kingdom of Christ with the kingdoms of all kings and people, and prefers it before them all: " Solomon," he says, " reigned, but only in the borders of Judæa from Dan to Beersheba : Darius reigned over the Babylonians and Parthians, but not further; Pharaoh reigned over the Egyptians, but over them only. The kingdom of Nebuchadnezzar stretched only from India to Ethiopia. Alexander of Macedon, after subduing all Asia and other countries, could not keep what he had conquered. So have the Germans, Britons, Moors, and Romans bounds set to their dominions. But the kingdom of Christ has reached to all parts, His name is believed on everywhere, is worshipped by all nations, everywhere reigns, is everywhere adored; He is equal to all, King over all, Judge over all, God and Lord of all. "

Ver. 25.— Because the foolishness of God is wiser than men, and the weakness of God is stronger than men. That is, say Ambrose and Anselm, the foolishness and weakness of God, or what men think is the foolishness and weakness in God and in Christ incarnate and suffering, as e.g., His humanity, morality, Passion and Cross, was just that by which Christ, when seemingly conquered, yet most wisely and most powerfully conquered men, Satan, and the whole world. In other words, God's wisdom and strength by what was foolish and weak, viz., the Cross. And therefore Jerome and S. Augustine explain the passage of Habakkuk (iii. 4) " He had horns coming out of His hands," thus: The strength and weapons by which, as by horns, Christ slew His foes were the arms of the Cross to which the hands of Christ ere nailed. Hence it is that the cross in the sky appeared to Constantine the Great as he was going to battle against Maxentius, with the inscription, "In this sign thou shalt conquer" (Euseb., Life of Constantine, lib. i. c. 22).

Literally and morally the power and wisdom of the Cross are seen (1.) in that on the Cross God showed His supreme love to us, that so He might draw us to Him; for God, under no necessity, with no prospect of advantage to Himself, of His own will stooped to the Cross from love of man, solely. This He yet did with such wisdom that no damage was dine by it to the loftiness and glory of His Godhead; for the Godhead in Him suffered nothing, but He bore all His suffering in the Manhood which He had assumed. (2.) In that on the Cross He redeemed man, not by the power of His Godhead, but through the righteousness and humility of His Passion, as S. Augustine says. (3.) In that on the Cross He set before us a most perfect example of obedience, constancy, endurance of punishment, patience, fortitude, and all virtues, as well as mortification of vices. (4.) In that on the Cross He condemned the wisdom and pride of the world, and gave to man, who had fallen through pride and self–indulgence, a mirror of life, viz., a mode of recovery through humility and the Cross. (See also S. Thomas. 3, p. qu. 46, art. 3 and 4, and S. Augustine, De Trin. lib. xiii. c. 12.)

S. Bernard, in his exhortation to the Soldiers of the Temple (c. 11), says: " The weakness of Christ was no less beneficial to us than His majesty; for although the power of His Godhead ordered the removal of the yoke of sin, yet the weakness of His flesh destroyed by death the rights of death over man. And therefore the Apostle beautifully says: 'The weakness of God is stronger than men.' But His foolishness by which He was pleased to save the world, so as to confound the wise; which made Him, though He was in the form of God and equal to God, empty Himself, and take upon Him the form of a servant; by which, though he was rich, He yet for our sake became poor, though He was great He became little, though he was high yet He became humbled, though He was powerful He became weak; through which He hungered, thirsted, and was weary on the journey, and suffered all that His own will and no necessity laid upon Him; this foolishness of His, was it not to us the way of prudence, the form of righteousness, the example of holiness? Therefore the Apostle also adds, 'The foolishness of God is wiser than men.' Death then set us free from death, life from error, grace from sin. And truly His death won the victory through His righteousness; because the Just One, by paying what he never took, rightly recovered all that He had lost."

Hence it is that Francis and the greatest Saints have sought to be considered foolish by the world, in order that they might the rather please God. Some religious Orders, indeed, so regard this as the height of perfection and Christian wisdom that they enjoin their members to love, desire, and embrace contempt, ridicule, insults, and injuries, and to long to be considered fools, just as eagerly as worldly men seek for a reputation for wisdom, for honour, and renown. They do this to teach them in this way (1.) to utterly despise the world; (2.) to humiliate themselves and uproot their innate desire of honour, praise, glory, and high position; (3.) to be more like Christ, and to clothe themselves with His garments and His marks, who for our sakes, and to give us an example of virtue and perfection, chose these things Himself, willed to be considered foolish, and became a scorn of men, and the outcast of the people, They say, therefore, with S. Paul, "God forbid that I should glory save in the Cross of our Lord Jesus Christ, by whom the world is crucified to me and I to the world."

All this does the Cross of Christ teach if you often meditate on it; nay, the Cross is the fount of wisdom. S. Bonaventura, when asked where he had drunk in so much wisdom, showed a crucifix almost worn away by kisses.  S. Jacoponus, a man of good birth and of great learning, after having learned from the Cross of Christ to become foolish to the world, was asked by Christ, who appeared to him in a friendly and familiar way, why he was so enamoured of this foolishness, and he answered with his customary pious pleasantry, "Because Thou, Lord, hast been more foolish than I." In short, S. Chrysostom ( Hom. 4 on the Cross and the Robber ) sums up the power and praise of the Cross as follows: " If you to know the power of the Cross, and what I have to say in its praise, listen: The Cross is the hope of Christians, the resurrection of the dead, the way of them that despair, the staff of the lame, the consolation of the poor, the curb of the rich, the destruction of the proud, the punishment of them that live badly, victory over the demons, subjection of the devil, the instructor of the young, nourishment of the needy, hope of the hopeless, the rudder of seafarers, haven to the storm–tossed, wall to the besieged, father to the fatherless, defender of widows, counsellor of the just, rest to the weary, guardian of little ones, head of men, end of the aged, light to them that sit in darkness, the magnificence of kings, an everlasting shield, wisdom of the foolish, liberty to the slaves, a philosophy for kings. law ro the lawless, the boast of martyrs, the self-denial monks, the chastity of virgins, the joy of priests, the foundation of the Church, the destruction of temples, the rejection of idols, a stumbling-block to the Jews, perdition to the ungodly, strength to the weak, physician to the sick, bread to the hungry, water to the thirsty, clothing to the naked. "

Ver. 26.— For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called. The for gives the reason of what had gone before. This verse contains another proof of what was said in ver. 21, " It pleased God by the foolishness of preaching to save them that believe. " For this is proved in two ways: (1.) in ver. 23, from the object of preaching, viz., the Cross, by which God was pleased to save the world, but which to the world seems foolishness; (2.) from the ministers of preaching, viz., the Apostles, whose duty it was to preach salvation through the Cross, and who were men of no account, unpolished, despised, and foolish in the eyes of the world.

Again, the particle for fitly joins this verse to the preceding; ver. 25 gives an indefinite and general statement which is true, not only of the Cross, but also of the preachers of the Cross, as Athanasius points out ( Ad Antiochum, qu. 129).

This particle, then, declares the likeness of the Apostles to the Cross that they preached. It is as if S. Paul had said: God willed to use the foolishness and weakness of the Cross, and with it to overcome and subdue to Himself the wisdom and power of all men; and we see this, not only in the Cross itself, and its victory, but also in the Apostles who preach the Cross: for God has not chosen the wise and powerful of this world, but the Apostles, who are poor, simple, and foolish in the eyes of the world, that they might carry the banner of the Cross on high throughout the whole world, and bring all men into obedience to the faith of the Cross, and that they all might believe and hope for their righteousness and salvation through the Cross of Christ.

It is a reason drawn from likeness or analogy. For such as the Cross was—worthless, despicable, and foolish before the world—such should be all preachers of the Cross. For God in His wonderful wisdom has so well adapted everything to the Cross, which is the burden of all preaching, that not only the preachers but believers too should be like the Cross; for the first who were called to the faith were men of low birth, of no reputation, unknown, sinners, publicans, and harlots.

Ye see your calling. The reason and mode of your calling. Because the Apostles who called you are not wise, according to this wisdom, which knows not that which is spiritual and Divine. So S, Thomas applies the words to the Apostles, who called others. S. Chrysostom, however, applies them and rightly (from ver. 2) to those who had been called and converted; for many unlearned gad been converted to Christ, and but few who were learned and nobly born. The words, then, mean: Ye see of what kind are both caller and called.

Some wise and powerful, of course, as, e.g., Dionysius the Areopagite, Paulus the Proconsul, Nicodemus, S. Paul himself, but they were few. Moreover, the Apostle is speaking mainly of the Apostles, who were the first called, though they were poor and of no reputation. And therefore S. Ambrose (on S. Luk 6:13), says: " See the counsel of God. He chose not the wise, the rich, the noble, but fishermen and publicans to train, that He might not be thought to have drawn any to His grace by His wisdom, to have redeemed us by His riches, to have won us to Him by the influence of power or birth; and that so, not love of disputation, but truth by its reaonableness might prevail. " S. Augustine (vol. x. Serm. 59) says, "Great is the mercy of our Maker. He knew that if the Senator were chosen, he would say, 'I was chosen because of my rank.' If the rich man were chosen, he would say, 'I was chosen for my wealth.' If a king, he would put it down to his power; if an orator, to his eloquence; if a philosopher, to his wisdom. 'For the present,' says the Lord, 'those proud men must be rejected: they are too haughty. Give Me first that fisherman. Come, poor men. You have nothing, you know nothing; follow Me. The empty vessel must be brought to the plentiful stream.' The fisherman let down his nets; he received grace, and became a Divine orator. Now while the words of the fishermen are read, orators bow their heads in reverence." It seems, therefore, that what some fable about the royal birth and renown of the Apostle Bartholomew is groundless.

Ver. 27.— But God hath chosen the foolish things of the world to confound the wise. The words "foolish, weak, base," form a climax, and are used by S. Paul to describe the faithful who had been called to Christ, or rather the Apostles themselves, who had called them. He contrasts them as uncultivated, poor, base, and hence foolish in the eyes of the world, and the world's laughing-stock, with the wise, strong, and powerful of the world.

Things which are not. This is applied to the same persons as being contemptible and reckoned of no account. In other words, God chose the despised Apostles, who were thought nothing of, that He might destroy, and, as it were, bring to nought things that are, i.e., which are highly esteemed, as e.g., the wise and mighty of the world.

Observe that three things which the world is wont to admire, viz., wisdom, power, and birth, were passed over by God when He called men to faith, righteousness, and salvation; and on the other hand that three things opposite to these were chosen by Him, viz., want of wisdom, of power, and of birth. This was done to show that the work was from God, and that this calling as to be ascribed to the grace of God, and not to human excellence. Thus, in the second century after the Apostles, He chose Agnes, a maiden of thirteen years, who amazed and confounded her judges and all the heathen who saw her by her wonderful fortitude. Well, therefore, does the Collect for her day run: " Almighty and everlasting God, who choosest the weak things of the world to confound the strong, mercifully grant that we who keep the feast of Thy Virgin and Martyr S. Agnes, may receive the fruit of her prayers. " Such too were SS. Agatha, Lucy, Dorothy, Barbara, and a countless number of others whom God seems to have raised up to show the power of His grace in their weakness. Therefore in their Collect the Church prays: " O God, who, amongst other marvels of Thy power, hast also conferred upon feeble women the victory of martyrdom, mercifully grant that we, who keep the 'birthday' of Thy blessed Virgin and Martyr, N., may by her example come to Thee, "

Ver. 30.— But of Him are ye in Christ Jesus. By the gift of God Himself, by His grace, were ye called to believe in Christ. So Anselm. To be in Christ is to have been incorporated with Him in Baptism, or to be in the Church of Christ, and in Christianity.

Who of God is made unto us wisdom and righteousness and sanctification and redemption. This righteousness, say our modern innovators, is imputed, because it is ours, not substantially and inherently, but is merely the external righteousness of Christ imputed to us; before God we seem righteous. But I reply: If this be true, then in the same way the active redemption wrought by Christ, which S. Paul here joins with righteousness, will be imputed to us, and consequently we shell be redeemers of ourselves, which is absurd. In the second place, wisdom is infused into us, and so is faith, and so therefore is righteousness; for the Apostle classes together the righteousness and wisdom of Christ as both alike ours.

I say, then, with Chrysostom, Theophylact, Anselm, Ambrose, and S. Thomas, that the sense of this passage is this: Christ is made unto us the author and cause of real Christian wisdom, redemption, sanctification, and righteousness.

1. By way of satisfaction and meritoriously; and this is what the Apostle specially has in his mind here: because Christ paid man's debt with the most precious price of His own Blood, and so made sanctification for man, and merited for us righteousness, wisdom, and sanctification. In this way He was made for us righteousness, because the righteousness, i.e., the satisfaction of Christ, is ours, just as much as if we had ourselves made satisfaction to God. And hence it is that theologians teach that the satisfaction of Christ is applied to us in justification through the Sacraments, as if naturally first, and that then as a natural consequence our sins are forgiven through that satisfaction, and grace is infused. This condemns the error of Peter Abélard, in which he is followed by the Socinians, who teach that Christ was the teacher of the world, not its redeemer—nay more, that He was sent by the Father to give to man an example of perfect virtue, but not to free him from sin or to redeem him. S. Bernard refutes this in Ep. 190, to Pope Innocent, where he says: " Christ is the end of the law to every one that believeth. In short, S. Paul says that He was made to us righteousness by God the Father. Is not then that righteousness mine which was made for me? If my guilt is brought against me, why am I not given the benefit of my righteousness? And indeed what is given me is safer than what is innate. For this has whereof it may glory, but not before God. But the former, since it is effectual to salvation, has no ground of glorying, except in the Lord. 'For if I be righteous, yet will I not lift up my head,' says Job, lest the answer come, 'What hast thou that thou didst not receive? But if thou didst receive it, why dost thou glory as if thou hast not received it?' This is the righteousness of man in the blood of his Redeemer, which Abélard, that man of perdition, scoffs and sneers at, and so tries to empty of its force, that he holds and argues that all that the Lord of Glory did in emptying Himself . . . in suffering indignities . . . is to be reduced to this, that it was all done that He might by His life and teaching give to man a rule of life, and by His suffering and death set up a goal of charity." Abélard's argument was fallacious and frivolous: the devil, he said, had no right over man; therefore man needed no liberator. The premiss is doubtless true when understood of lawful right, but not of usurped right, under which man through sin by his own free will had submitted himself to the power of the devil, of sin, and of hell.

2. By way of example; because the righteousness of Christ os the most perfect example, to which all our righteousness ought to be conformed. In this sense S. Paul's meaning is, Christ is an example and mirror of righteousness.

3. Efficiently; because Christ effects and produces this righteousness in us through His Sacraments, and because He teaches the Saints true wisdom and understanding; as, e.g., how to live a good and Christian life, by what road to attain to heaven, and how we must strive after bliss.

4. As our end; because Christ Himself and His glory are the end of our righteousness and sanctification. S. Bernard, in his 22nd Sermon on the Canticles, deals with these four, wisdom, righteousness, sanctification, redemption, symbolically. In the first place, he adapts them to the four works of Christ. He says, " Christ was made for us wisdom in His preaching, righteousness in the forgiveness of our sins, sanctification in the life that He spent with sinners, redemption in the sufferings that He bore for sinners. " And again further on he says, " Christ was made for us by God wisdom by teaching prudence, righteousness by forgiving our trespasses, sanctification by the example He set of temperance and of chaste life, redemption by the example He left of patience and of fortitude in dying. Where, I ask, is true wisdom, except in the teaching of Christ? Whence comes true righteousness but from the mercy of Christ? Where is there true temperance but in the life of Christ? Where true fortitude save in the Passion of Christ? "

In the second place, S. Bernard naturally adapts these four to the four virtues, prudence, justice, temperance and fortitude, which Christ imparts to us. He goes in to say: " Only those, then, who have been imbued with His doctrine are to be called prudent; only those, who by His mercy have obtained forgiveness of their sins, are to be called righteous; only those are to be called temperate who strive to imitate His life; only those are to be called brave who bravely bear adversity and show patience like His. In vain surely does any one strive to acquire virtues, if he thinks that they are to be obtained from any other source but the Lord of virtues, whose teaching is the school of prudence, whose mercy the working of righteousness, whose life the mirror of temperance, whose death the pattern of fortitude. "

Ver. 31.— That, according as it is written, He that glorieth, let him glory in the Lord. He is quoting not the words but the sense of Jer 9:23. So Ambrose, Theophylact, Anselm, St, Thomas. In Jeremiah the passage runs: "Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches, but let him that glorieth glory in this, that he understandeth and knoweth Me." This it is to glory in the Lord. Jeremiah is speaking of liberation from the hands of Nebuchadnezzar, and from the slaughter of the Chaldeans, which were then threatening the Jews. In other words, then, he says: The Jews glory in counsels of their wise men, in the strength of their soldiers, in the riches of Jerusalem, as though these would make them secure against the Chaldeans; but they err, for their true glory is to know and understand God, that is, His Providence, an that it is He alone who worketh mercy, and mercifully sets free whom He will, and not the wisdom, might, or riches of man. Moreover, He alone inflicts just punishment on whom He will, and no wise, mighty, or rich man can set free from this—even as, O Jews, He will inflict it on you, and will bring it to pass, that death (that is, the Chaldeans, shall bring death upon you) shall climb up into your houses, though your windows, and slay all your little ones.

The Apostles rightly adapts this passage to those who were calling others, or who had been called to Christianity, that no one may attribute the grace of Christ to himself, his virtues, or the gifts of nature, but only to Christ, and consequently his tacit exhortation is: "Do not, O Corinthians, glory in yourselves, or in Paul, or in Apollos, your teachers, but in the Lord alone." For this is what in the beginning he proposed to prove, and therefore all that is here said must be referred to it. Anselm says: " That man glories in the Lord only who knows that it is not of himself, but of Him, not only that he is, but also that it is well with him. " Again that glories in the Lord who, if he has anything which makes him pleasing to God, holds that he has received it, not because of his own wisdom, power, good works, talent, or merits, but merely through the grace of God. Thirdly, he who in all that he does seeks not his own glory, but that of the Lord.

S. Bernard wrote a noteworthy sermon on these words of the Apostle; see also Sermon 25 on Canticles. He says: " Moreover, the whole glorying of the Saints is within and not without, that is, not in the flower of grass, or the mouth of the vulgar, but in the Lord; for God alone is the sole judge of their conscience, Him alone they desire to please, and to please Him is their only real and chief glory. " And Sermon 13 on Canticles: " Brothers, let none of you desire to be praised in this life. For whatever favour you gain for yourselves here which you do not refer to Him, you steal from Him. For whence, thou dust that perishest, whence comes thy glory? " And in his Sentences: " The Apostles knew that glory properly belongs to the Creator, and not to the creature. But he also knew that the rational creature so seeks after glory that it can scarcely or perhaps never overcome this desire, just because it was made in the image of the Creator. Therefore he gave the most wholesome advice when he said: ' Since you cannot be persuaded not to glory, let him that glorieth glory in the Lord. '" Let us, too, say in company with the Psalmist, "Not unto us, O Lord, not unto us, but unto Thy name give the praise," and with the four and twenty elders who cast their crowns before the throne, "Blessing and honour and glory and power be unto Him that sitteth on the throne, and to the Lamb for ever and ever" (Rev 5:13).

Introduction / Outline

Robertson: 1 Corinthians (Book Introduction)

First Corinthians

From Ephesus a.d. 54 Or 55

By Way of Introduction

It would be a hard-boiled critic today who would dare deny the genuineness of I Corinthians. The Dutch wild man, Van Manen, did indeed argue that Paul wrote no epistles if indeed he ever lived. Such intellectual banality is well answered by Whateley’s Historic Doubts about Napolean Bonaparte which was so cleverly done that some readers were actually convinced that no such man ever existed, but is the product of myth and legend. Even Baur was compelled to acknowledge the genuineness of I and II Corinthians, Galatians and Romans (the Big Four of Pauline criticism). It is a waste of time now to prove what all admit to be true. Paul of Tarsus, the Apostle to the Gentiles, wrote I Corinthians.

We know where Paul was when he wrote the letter for he tells us in 1Co_16:8 : " But I will tarry at Ephesus until Pentecost." That was, indeed, his plan, but the uproar in Ephesus at the hands of Demetrius caused his departure sooner than he expected (Acts 18:21-20:1; 2Co_2:12.). But he is in Ephesus when he writes.

We know also the time of the year when he writes, in the spring before pentecost. Unfortunately we do not know the precise year, though it was at the close of his stay of three years (in round numbers) at Ephesus (Act_20:31). Like all the years in Paul’s ministry we have to allow a sliding scale in relation to his other engagements. One may guess the early spring of a.d. 54 or 55.

The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts 18:28-19:1). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul’s request to go back to Corinth (1Co_16:12). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Co_1:10-12). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Co_4:17), though he was uneasy over the outcome (1Co_16:10.). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Co_5:9). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Co_7:1). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Co_8:1). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Co_12:1). The doctrine of the resurrection gave much trouble in Corinth (1Co_15:12). Paul was interested in the collection for the poor saints in Jerusalem (1Co_16:1) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Co_16:5.). It is possible that he had made a short visit before this letter (2Co_13:1), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Co_1:15-22). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Co_16:17), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Act_19:22). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul’s hurried departure from Ephesus (Act_20:1) took him to Troas before Titus arrived and Paul’s impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Co_2:12.).

It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts 18), and took pardonable pride in his work there as a wise architect (1Co_3:10) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts 15:1-35; Gal_2:1-10). They were overwhelmed there, but renewed their attacks in Antioch (Gal_2:11-21). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul’s converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2 Corinthians 10-13) as Jesus did the Pharisees in Matthew 23 on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul’s many-sidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter 1Co_13:1-13) and writes the classic discussion on the resurrection (chapter 1 Corinthians 15). If one knows clearly and fully the Corinthian Epistles and Paul’s dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Co_11:28).

Vincent: 1 Corinthians (Book Introduction)

The First Epistle to the Corinthians

The account of Paul's first visit to Corinth is given in Acts 17. He continued there a year and six months, going thence to Syria, and making a brief stay on his way to Jerusalem at Ephesus, to which he returned and remained for over two years. The church at Corinth became the most important of those founded by the apostle, and probably embraced the church at the adjoining seaport of Cenchreae (see on Rom 16:1), and the Christians scattered throughout Achaia (2Co 1:1).

After Paul's departure from Corinth, Apollos, commended by the Ephesian church, was sent to labor there. Notwithstanding his efficiency he involuntarily became the cause of division in the church, as the nucleus of a party which preferred his polished rhetoric to the plainer utterances of Paul (1Co 3:4, 1Co 3:5).

Besides this, the characteristic sensuous and pleasure-loving tendencies of the Corinthians began to assert themselves within the church. The majority of the converts were of a low social grade, many of them slaves, and the seductions of the gay city often proved too strong for resistance.

The report of these evils, brought to Ephesus by Apollos on his return from Corinth, called out a letter from Paul which is lost, but which is referred to in 1Co 5:9. Additional tidings came in a letter from the church to Paul, asking advice on the following points:

1. Celibacy and marriage . Was married life a lower condition than celibacy, or was it wrong in itself? Were marriages allowable between Christians and heathen? Should a Christian wife or husband abandon a heathen spouse?

2. Meats offered to idols . Idol sacrifices were festivals. Gentile converts refused to abandon the society of their heathen friends, and mingled with them at the idol feasts; while a meal at a public festival was a substantial help to the poor. Might Christians attend these festivals? Might they buy in the market the resold meat which had been offered to idols?

3. Rules in assemblies . Should men cover their heads? Should women appear uncovered? Might women speak and teach in public?

4. Spiritual gifts . Which was the more important, speaking with tongues or preaching? What should be done when several began to speak at once?

5. The resurrection . Some maintained that it was purely spiritual and that it was already past.

6. They also desired to hear something more about the collection for the poor in Judaea, and to have Apollos sent back.

The bearers of the letter, Stephanas, Fortunatus, and Achaicus, together with those of the household of Chloe (1Co 1:11), also brought tidings of the factions which had divided the church and the quarrels over the different preachers. Certain Judaic teachers had come, with commendatory letters from Jerusalem, claiming the authority of Peter and impugning that of Paul, declaring that Peter was the true head of the Christian Church and Paul an interloper. A fourth distinct party is supposed by some to be indicated by the words " I of Christ" (see on 1Co 1:10). It also appeared that the assemblies of the church had become disorderly; that the agapae and the eucharist were scenes of gluttony, brawling, and drunkenness; while the gatherings for worship were thrown into confusion by the simultaneous speaking of those who professed the gift of tongues. Women were speaking unveiled in these assemblies. One prominent church-member was living criminally with his stepmother.

On the receipt of this letter Paul abandoned his intended visit to Corinth, sent Titus to inform the church of his change of plan and to arrange for the collection, and dictated to Sosthenes the first epistle to the Corinthians. Notwithstanding the subscription of the letter, " written from Philippi," a mistake which grew out of 1Co 16:5, it was written at Ephesus, as appears from 1Co 16:8, 1Co 16:19. He begins by stating his complaints against the church (1:10-11:20). He then answers the questions contained in their letter: Marriage (7:1-40); Sacrificial feasts (1Co 8:1-13). From this he diverges to the insinuations against his character and authority, noticing the charge based upon his refusal to receive pecuniary support, and asserting his unselfish devotion to the Gospel (9). He returns to the sacrificial feasts (10). Then he passes to the regulation of the assemblies (11). The different spiritual gifts and their mutual relation are discussed in ch. 12, and Love is shown to be greater and more enduring than all gifts (1Co 13:1-13). The subject of speaking with tongues is then taken up, and the superiority of prophecy to the gift of tongues is asserted (14:1-40). Ch. 15 discusses the resurrection, and the epistle concludes with references to certain personal and incidental matters, including the collection.

Authorities are generally agreed in placing the date of the epistle a.d. 57. Its authenticity is conceded on all hands.

The key-note of the epistle is struck in two correlated thoughts - the supreme headship of Christ, and the union of believers as one body in and with Him. The former thought finds expression in Paul's humble disclaimer of all merely personal authority, and of all right to a hearing save as Christ's agent and mouthpiece. The power of preaching resides in its theme - Christ crucified - and not in its philosophic wisdom nor in the personal culture of its preachers. The gifts and graces of the Church are due to Christ alone. The other thought is the standing confutation and rebuke of all the errors and abuses which have invaded the Church. Faction, fornication, litigation, fellowship with idolaters - all are sufficiently condemned by the fact that they break the sacred tie between the Church and Christ, and between individuals and the Church. Union in Christ implies divine order in the Church. The sexes fall into their true relation. The subordinations of the heavenly hierarchies are perpetuated in the Church. Confusion is banished from public worship, and the mystery of the eucharist is expounded in the mutual love and helpfulness of the participants. Diversities of spiritual gifts are harmonized and utilized through their relation to the one body and the informing power of one divine Spirit - the Spirit of love. Christian expediency, involving individual sacrifice for the common welfare, becomes an authoritative principle. This unity finds its crowning exhibition in the resurrection, in which believers share the resurrection of their Lord, and enter into final and perfect communion with His glorified life.

It has been truthfully said that no portion of the New Testament discusses so directly the moral problems of that age or of our own. Many of the same questions emerge in the social and church-life of modern times. Such are the rally of cliques round popular preachers; the antithesis of asceticism and christian liberty; of christian zeal and christian wisdom; the true relation of the sexes and the proper position and function of woman in the Church; the assertion of individual inspiration against the canons of christian decency; the antagonism between individualism and the subordination of the members to the body; the resurrection in the light of modern science; aestheticism and morals.

No epistle of the New Testament, therefore, should be more carefully studied by the modern pastor.

JFB: 1 Corinthians (Book 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 (Act 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 (Acts 18:1-17).

He had been the instrument of converting many Gentiles (1Co 12:2), and some Jews (Act 18:8), notwithstanding the vehement opposition of the countrymen of the latter (Act 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; Act 18:8), Erastus, and Gaius (Caius) were, however, men of rank (Rom 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, Act 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, 2Co 10:7-8), 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, 2Co 11:13). 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; 2Co 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; 2Co 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, 1Co 5:12). 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 (Gal 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 Act 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, Act 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.

JFB: 1 Corinthians (Outline)

• THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. (1Co. 1:1-31)
• PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16)
• PAUL COULD NOT SPEAK TO THEM OF DEEP SPIRITUAL TRUTHS, AS THEY WERE CARNAL, CONTENDING FOR THEIR SEVERAL TEACHERS; THESE ARE NOTHING BUT WORKERS FOR GOD, TO WHOM THEY MUST GIVE ACCOUNT IN THE DAY OF FIERY JUDGMENT. THE HEARERS ARE GOD'S TEMPLE, WHICH THEY MUST NOT DEFILE BY CONTENTIONS FOR TEACHERS, WHO, AS WELL AS ALL THINGS, ARE THEIRS, BEING CHRIST'S. (1Co. 3:1-23)
• TRUE VIEW OF MINISTERS: THE JUDGMENT IS NOT TO BE FORESTALLED; MEANWHILE THE APOSTLES' LOW STATE CONTRASTS WITH THE CORINTHIANS' PARTY PRIDE, NOT THAT PAUL WOULD SHAME THEM, BUT AS A FATHER WARN THEM; FOR WHICH END HE SENT TIMOTHY, AND WILL SOON COME HIMSELF. (1Co. 4:1-21)
• THE INCESTUOUS PERSON AT CORINTH: THE CORINTHIANS REPROVED FOR CONNIVANCE, AND WARNED TO PURGE OUT THE BAD LEAVEN. QUALIFICATION OF HIS FORMER COMMAND AS TO ASSOCIATION WITH SINNERS OF THE WORLD. (1Co 5:1-13)
• LITIGATION OF CHRISTIANS IN HEATHEN COURTS CENSURED: ITS VERY EXISTENCE BETRAYS A WRONG SPIRIT: BETTER TO BEAR WRONG NOW, AND HEREAFTER THE DOERS OF WRONG SHALL BE SHUT OUT OF HEAVEN. (1Co 6:1-11)
• REFUTATION OF THE ANTINOMIAN DEFENSE OF FORNICATION AS IF IT WAS LAWFUL BECAUSE MEATS ARE SO. (1Co 6:12-20)
• REPLY TO THEIR INQUIRIES AS TO MARRIAGE; THE GENERAL PRINCIPLE IN OTHER THINGS IS, ABIDE IN YOUR STATION, FOR THE TIME IS SHORT. (1Co. 7:1-40) The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever.
• ON PARTAKING OF MEATS OFFERED TO IDOLS. (1Co 8:1-13) Though to those knowing that an idol has no existence, the question of eating meats offered to idols (referred to in the letter of the Corinthians, compare 1Co 7:1) might seem unimportant, it is not so with some, and the infirmities of such should be respected. The portions of the victims not offered on the altars belonged partly to the priests, partly to the offerers; and were eaten at feasts in the temples and in private houses and were often sold in the markets; so that Christians were constantly exposed to the temptation of receiving them, which was forbidden (Num 25:2; Psa 106:28). The apostles forbade it in their decree issued from Jerusalem (Acts 15:1-29; Act 21:25); but Paul does not allude here to that decree, as he rests his precepts rather on his own independent apostolic authority.
• HE CONFIRMS HIS TEACHING AS TO NOT PUTTING A STUMBLING-BLOCK IN A BROTHER'S WAY (1Co 8:13) BY HIS OWN EXAMPLE IN NOT USING HIS UNDOUBTED RIGHTS AS AN APOSTLE, SO AS TO WIN MEN TO CHRIST. (1Co. 9:1-27)
• DANGER OF FELLOWSHIP WITH IDOLATRY ILLUSTRATED IN THE HISTORY OF ISRAEL: SUCH FELLOWSHIP INCOMPATIBLE WITH FELLOWSHIP IN THE LORD'S SUPPER. EVEN LAWFUL THINGS ARE TO BE FORBORNE, SO AS NOT TO HURT WEAK BRETHREN. (1Co. 10:1-33)
• CENSURE ON DISORDERS IN THEIR ASSEMBLIES: THEIR WOMEN NOT BEING VEILED, AND ABUSES AT THE LOVE-FEASTS. (1Co. 11:1-34) Rather belonging to the end of the tenth chapter, than to this chapter.
• THE USE AND THE ABUSE OF SPIRITUAL GIFTS, ESPECIALLY PROPHESYING AND TONGUES. (1Co. 12:1-31)
• CHARITY OR LOVE SUPERIOR TO ALL GIFTS. (1Co 13:1-13)
• SUPERIORITY OF PROPHECY OVER TONGUES. (1Co. 14:1-25)
• RULES FOR THE EXERCISE OF GIFTS IN THE CONGREGATION. (1Co 14:26-40)
• THE RESURRECTION PROVED AGAINST THE DENIERS OF IT AT CORINTH. (1Co. 15:1-58)
• DIRECTIONS AS TO THE COLLECTION FOR THE JUDEAN CHRISTIANS: PAUL'S FUTURE PLANS: HE COMMENDS TO THEM TIMOTHY, APOLLOS, &C. SALUTATIONS AND CONCLUSIONS. (1Co. 16:1-24)

TSK: 1 Corinthians 1 (Chapter Introduction)

Overview

1Co 1:1, After his salutation and thanksgiving, 1Co 1:10. he exhorts them to unity, 1Co 1:12. and reproves their dissensions; 1Co 1:18, God destroys the wisdom of the wise, 1Co 1:21. by the foolishness of preaching; 1Co 1:26, and calls not the wise, mighty, and noble, 1Co 1:28. but the foolish, weak, and men of no account.

Poole: 1 Corinthians 1 (Chapter Introduction)

CORINTHIANS CHAPTER 1

Corinth (the inhabitants of which are called Corinthians) was an eminent city of Achaia, (that Achaia which is now called the Morea), and was situated on an isthmus, or neck of land, betwixt the Aegean and Ionian Seas; so was very convenient for merchandise, and by merchandise came to great riches, which gave them great temptations to luxury, drunkenness, whoredom, &c. They were very infamous for the latter, as we read in writers, and grown to that impudence, that they made the increase of harlots a part of their prayers to their idols, and made the bringing of harlots into the city a part of their vows. Lais was a harlot amongst them, very famous in civil history. And as pride usually attendeth wealth, so they also were a people very proud and puffed up. They were also anciently famous for pagan learning, and had amongst them Stoics and Epicureans, who laughed at the resurrection of the body, and looked upon incest, adultery, and fornication, as very venial things, if at all unlawful. We read of Paul’ s first coming thither from Athens, Act 18:1 , where, Act 16:11 , he continued eighteen months; there he converted Crispus, 1Co 1:8 , and Sosthenes, and many believed and were baptized. Paul went from thence to Ephesus, 1Co 16:18,19 . To the church thus planted at Corinth Paul writeth this Epistle, at what time is not certain; but he is thought to have written it from Ephesus, whither he came, Act 19:1 , the second time, and, as appears from 1Co 1:10 , was going and coming to and from that city between two and three years. The occasion of his writing this Epistle will appear to any who consideringly reads it. He had heard from some who were of the house of Chloe, 1Co 1:11 , of factions and contentions that were amongst them, and had heard it reported that they suffered an incestuous person to abide in their communion, 1Co 5:1 . They had also written to him for his resolution in several cases and questions about marriage, divorce, &c. He had also heard of several disorders amongst them relating to their communion in the Lord’ s supper, and of some amongst them who denied the resurrection. For the allaying of these heats, and quieting their divisions, and for the direction of them in those cases about which they wrote to him, and the setting them right in the doctrine of the resurrection, and directing them in the true and profitable use of their gifts, and in the right celebration of the Lord’ s supper, and the quickening the exercise of their charity, he writes this Epistle; which is supposed to be placed in our Bibles next to the Epistle to the Romans, (though plainly written in order of time before), because that as that Epistle most fully discourseth the doctrine of justification, so this most fully resolves questions concerning church order and government. It is a book of holy writ concerning the Divine authority of which there was never any doubt, nor hath any portion of holy writ (for the quantity of it) a greater variety of matter, nor more of those dosnohta , things hard to be understood, which St. Peter 2Pe 3:16tells us are in this apostle’ s Epistles; the difficulty of which much ariseth from our ignorance of some rites used in the primitive church, but long since disused, and the usages of that country different from ours.

MHCC: 1 Corinthians (Book Introduction)

The Corinthian church contained some Jews, but more Gentiles, and the apostle had to contend with the superstition of the one, and the sinful conduct of the other. The peace of this church was disturbed by false teachers, who undermined the influence of the apostle. Two parties were the result; one contending earnestly for the Jewish ceremonies, the other indulging in excesses contrary to the gospel, to which they were especially led by the luxury and the sins which prevailed around them. This epistle was written to rebuke some disorderly conduct, of which the apostle had been apprized, and to give advice as to some points whereon his judgment was requested by the Corinthians. Thus the scope was twofold. 1. To apply suitable remedies to the disorders and abuses which prevailed among them. 2. To give satisfactory answers on all the points upon which his advice had been desired. The address, and Christian mildness, yet firmness, with which the apostle writes, and goes on from general truths directly to oppose the errors and evil conduct of the Corinthians, is very remarkable. He states the truth and the will of God, as to various matters, with great force of argument and animation of style.

MHCC: 1 Corinthians 1 (Chapter Introduction)

(1Co 1:1-9) A salutation and thanksgiving.

(1Co 1:10-16) Exhortation to brotherly love, and reproof for divisions.

(1Co 1:17-25) The doctrine of a crucified Saviour, as advancing the glory of God.

(1Co 1:26-31) And humbling the creature before him.

Matthew Henry: 1 Corinthians (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of St. Paul to the Corinthians

Corinth was a principal city of Greece, in that particular division of it which was called Achaia. It was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greece, on the southern side, and had two ports adjoining, one at the bottom of the Corinthian Gulf, called Lechaeum, not far from the city, whence they traded to Italy and the west, the other at the bottom of the Sinus Saronicus, called Cenchrea, at a more remote distance, whence they traded to Asia. From this situation, it is no wonder that Corinth should be a place of great trade and wealth; and, as affluence is apt to produce luxury of all kinds, neither is it to be wondered at if a place so famous for wealth and arts should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a Corinthian woman was a proverbial phrase for a strumpet, and korinthiazein , korinthiasesthai - to play the Corinthian, is to play the whore, or indulge whorish inclinations. Yet in this lewd city did Paul, by the blessing of God on his labours, plant and raise a Christian church, chiefly among the Gentiles, as seems very probable from the history of this matter, Acts 18:1-18, compared with some passages in this epistle, particularly 1Co 12:2, where the apostle tells them, You know that you wee Gentiles, carried away to those dumb idols even as you were led, though it is not improbable that many Jewish converts might be also among them, for we are told that Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house, Act 18:8. He continued in this city nearly two years, as is plain from Act 18:11 and Act 18:18 compared, and laboured with great success, being encouraged by a divine vision assuring him God had much people in that city, Act 18:9, Act 18:10. Nor did he use to stay long in a place where his ministry met not with acceptance and success.

Some time after he left them he wrote this epistle to them, to water what he had planted and rectify some gross disorders which during his absence had been introduced, partly from the interest some false teacher or teachers had obtained amongst them, and partly from the leaven of their old maxims and manners, that had not been thoroughly purged out by the Christian principles they had entertained. And it is but too visible how much their wealth had helped to corrupt their manners, from the several faults for which the apostle reprehends them. Pride, avarice, luxury, lust (the natural offspring of a carnal and corrupt mind), are all fed and prompted by outward affluence. And with all these either the body of this people or some particular persons among them are here charged by the apostle. Their pride discovered itself in their parties and factions, and the notorious disorders they committed in the exercise of their spiritual gifts. And this vice was not wholly fed by their wealth, but by the insight they had into the Greek learning and philosophy. Some of the ancients tell us that the city abounded with rhetoricians and philosophers. And these were men naturally vain, full of self-conceit, and apt to despise the plain doctrine of the gospel, because it did not feed the curiosity of an inquisitive and disputing temper, nor please the ear with artful speeches and a flow of fine words. Their avarice was manifest in their law-suits and litigations about meum - mine, and tuum - thine, before heathen judges. Their luxury appeared in more instances than one, in their dress, in their debauching themselves even at the Lord's table, when the rich, who were most faulty on this account, were guilty also of a very proud and criminal contempt of their poor brethren. Their lust broke out in a most flagrant and infamous instance, such as had not been named among the Gentiles, not spoken of without detestation - that a man should have his father's wife, either as his wife, or so as to commit fornication with her. This indeed seems to be the fault of a particular person; but the whole church were to blame that they had his crime in no greater abhorrence, that they could endure one of such very corrupt morals and of so flagitious a behaviour among them. But their participation in his sin was yet greater, if, as some of the ancients tell us, they were puffed up on behalf of the great learning and eloquence of this incestuous person. And it is plain from other passages of the epistle that they were not so entirely free from their former lewd inclinations as not to need very strict cautions and strong arguments against fornication: see 1Co 6:9-20. The pride of their learning had also carried many of them so far as to disbelieve or dispute against the doctrine of the resurrection. It is not improbable that they treated this question problematically, as they did many questions in philosophy, and tried their skill by arguing it pro and con.

It is manifest from this state of things that there was much that deserved reprehension, and needed correction, in this church. And the apostle, under the direction and influence of the Holy Spirit, sets himself to do both with all wisdom and faithfulness, and with a due mixture of tenderness and authority, as became one in so elevated and important a station in the church. After a short introduction at the beginning of the epistle, he first blames them for their discord and factions, enters into the origin and source of them, shows them how much pride and vanity, and the affectation of science, and learning, and eloquence, flattered by false teachers, contributed to the scandalous schism; and prescribes humility, and submission to divine instruction, the teaching of God by his Spirit, both by external revelation and internal illumination, as a remedy for the evils that abounded amongst them. He shows them the vanity of their pretended science and eloquence on many accounts. This he does through the first four chapters. In the fifth he treats of the case of the incestuous person, and orders him to be put out from among them. Nor is what the ancients say improbable, that this incestuous person was a man in great esteem, and head of one party at least among them. The apostle seems to tax them with being puffed up on his account, 1Co 5:2. In the sixth chapter he blames them for their law-suits, carried on before heathen judges, when their disputes about property should have been amicably determined amongst themselves, and in the close of the chapter warns them against the sin of fornication, and urges his caution with a variety of arguments. In the seventh chapter he gives advice upon a case of conscience, which some of that church had proposed to him in an epistle, about marriage, and shows it to be appointed of God as a remedy against fornication, that the ties of it were not dissolved, though a husband or wife continued a heathen, when the other became a Christian; and, in short, that Christianity made no change in men's civil states and relations. He gives also some directions here about virgins, in answer, as is probable, to the Corinthians' enquiries. In the eighth he directs them about meats offered to idols, and cautions them against abusing their Christian liberty. From this he also takes occasion, in the ninth chapter, to expatiate a little on his own conduct upon this head of liberty. For, though he might have insisted on a maintenance from the churches where he ministered, he waived this demand, that he might make the gospel of Christ without charge, and did in other things comply with and suit himself to the tempers and circumstances of those among whom he laboured, for their good. In the tenth chapter he dissuades them, from the example of the Jews, against having communion with idolaters, by eating of their sacrifices, inasmuch as they could not be at once partakers of the Lord's table and the table of devils, though they were not bound to enquire concerning meat sold in the shambles, or set before them at a feast made by unbelievers, whether it were a part of the idol-sacrifices or no, but were at liberty to eat without asking questions. In the eleventh chapter he gives direction about their habit in public worship, blames them for their gross irregularities and scandalous disorders in receiving the Lord's supper, and solemnly warns them against the abuse of so sacred an institution. In the twelfth chapter he enters on the consideration of spiritual gifts, which were poured forth in great abundance on this church, upon which they were not a little elated. He tells them, in this chapter, that all came from the same original, and were all directed to the same end. They issued from one Spirit, and were intended for the good of the church, and must be abused when they were not made to minister to this purpose. Towards the close he informs them that they were indeed valuable gifts, but he could recommend to them something far more excellent, upon which he breaks out, in the thirteenth chapter, into the commendation and characteristics of charity. And them, in the fourteenth, he directs them how to keep up decency and order in the churches in the use of their spiritual gifts, in which they seem to have been exceedingly irregular, through pride of their gifts and a vanity of showing them. The fifteenth chapter is taken up in confirming and explaining the great doctrine of the resurrection. The last chapter consists of some particular advices and salutations; and thus the epistle closes.

Matthew Henry: 1 Corinthians 1 (Chapter Introduction)

In this chapter we have, I. The preface or introduction to the whole epistle (1Co 1:1-9). II. One principal occasion of writing it hinted, namely, their divisions and the origin of them (1Co 1:10-13). III. An account of Paul's ministry among them, which was principally preaching the gospel (1Co 1:14-17). IV. The manner wherein he preached the gospel, and the different success of it, with an account how admirably it was fitted to bring glory to God and beat down the pride and vanity of men (1Co 1:17 to the end).

Barclay: 1 Corinthians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to

let me know how you are, and then about my brothers, and thirdly,

that I may kiss your hand, because you brought me up well, and

because of that I hope, God willing, soon to be promoted. Give

Capito my heartiest greetings, and my brothers and Serenilla and

my friends. I sent you a little picture of myself painted by

Euctemon. My military name is Antonius Maximus, I pray for your

good health. Serenus sends good wishes, Agathos Daimonboy, and

Turbo, Galloniuson." (G. Milligan, Selections from the Greek

Papyri, 36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO THE CORINTHIANS

The Greatness Of Corinth

A glance at the map will show that Corinth was made for greatness. The southern part of Greece is very nearly an island. On the west the Corinthian Gulf deeply indents the land and on the east the Saronic Gulf. All that is left to join the two parts of Greece together is a little isthmus only four miles across. On that narrow neck of land Corinth stands. Such a position made it inevitable that it should be one of the greatest trading and commercial centres of the ancient world. All traffic from Athens and the north of Greece to Sparta and the Peloponnese had to be routed through Corinth, because it stood on the little neck of land that connected the two.

Not only did the north to south traffic of Greece pass through Corinth of necessity, by far the greater part of the east to west traffic of the Mediterranean passed through her from choice. The extreme southern tip of Greece was known as Cape Malea (now called Cape Matapan). It was dangerous, and to round Cape Malea had much the same sound as to round Cape Horn had in later times. The Greeks had two sayings which showed what they thought of it--"Let him who sails round Malea forget his home," and, "Let him who sails round Malea first make his will."

The consequence was that mariners followed one of two courses. They sailed up the Saronic Gulf, and, if their ships were small enough, dragged them out of the water, set them on rollers, hauled them across the isthmus, and re-launched them on the other side. The isthmus was actually called the Diolkos, the place of dragging across. The idea is the same as that which is contained in the Scottish place name Tarbert, which means a place where the land is so narrow that a boat can be dragged from loch to loch. If that course was not possible because the ship was too large, the cargo was disembarked, carried by porters across the isthmus, and re-embarked on another ship at the other side. This four mile journey across the isthmus, where the Corinth Canal now runs, saved a journey of two hundred and two miles round Cape Malea, the most dangerous cape in the Mediterranean.

It is easy to see how great a commercial city Corinth must have been. The north to south traffic of Greece had no alternative but to pass through her; by far the greater part of the east to west trade of the Mediterranean world chose to pass through her. Round Corinth there clustered three other towns, Lechaeum at the west end of the isthmus, Cenchrea at the east end and Schoenus just a short distance away. Farrar writes, "Objects of luxury soon found their way to the markets which were visited by every nation in the civilized world--Arabian balsam, Phoenician dates, Libyan ivory, Babylonian carpets, Cilician goatsair, Lycaonian wool, Phrygian slaves."

Corinth, as Farrar calls her, was the Vanity Fair of the ancient world. Men called her The Bridge of Greece; one called her The Lounge of Greece. It has been said that if a man stands long enough in Piccadilly Circus he will in the end meet everyone in the country. Corinth was the Piccadilly Circus of the Mediterranean. To add to the concourse which came to it, Corinth was the place where the Isthmian Games were held, which were second only to the Olympics. Corinth was a rich and populous city with one of the greatest commercial trades in the ancient world.

The Wickedness Of Corinth

There was another side to Corinth. She had a reputation for commercial prosperity, but she was also a byword for evil living. The very word korinthiazesthai, to live like a Corinthian, had become a part of the Greek language, and meant to live with drunken and immoral debauchery. The word actually penetrated to the English language, and, in Regency times, a Corinthian was one of the wealthy young bucks who lived in reckless and riotous living. Aelian, the late Greek writer, tells us that if ever a Corinthian was shown upon the stage in a Greek play he was shown drunk. The very name Corinth was synonymous with debauchery and there was one source of evil in the city which was known all over the civilized world. Above the isthmus towered the hill of the Acropolis, and on it stood the great temple of Aphrodite, the goddess of love. To that temple there were attached one thousand priestesses who were sacred prostitutes, and in the evenings they descended from the Acropolis and plied their trade upon the streets of Corinth, until it became a Greek proverb, "It is not every man who can afford a journey to Corinth." In addition to these cruder sins, there flourished far more recondite vices, which had come in with the traders and the sailors from the ends of the earth, until Corinth became not only a synonym for wealth and luxury, drunkenness and debauchery, but also for filth.

The History Of Corinth

The history of Corinth falls into two parts. She was a very ancient city. Thucydides, the Greek historian, claims that it was in Corinth that the first triremes, the Greek battleships, were built. Legend has it that it was in Corinth that the Argo was built, the ship in which Jason sailed the seas, searching for the golden fleece. But in 146 B.C. disaster befell her. The Romans were engaged in conquering the world. When they sought to reduce Greece, Corinth was the leader of the opposition. But the Greeks could not stand against the disciplined Romans, and in 146 B.C. Lucius Mummius, the Roman general, captured Corinth and left her a desolate heap of ruins.

But any place with the geographical situation of Corinth could not remain a devastation. Almost exactly one hundred years later, in 46 B.C. Julius Caesar rebuilt her and she arose from her ruins. Now she became a Roman colony. More, she became a capital city, the metropolis of the Roman province of Achaea, which included practically all Greece.

In those days, which were the days of Paul, her population was very mixed. (i) There were the Roman veterans whom Julius Caesar had settled there. When a Roman soldier had served his time, he was granted the citizenship and was then sent out to some newly-founded city and given a grant of land so that he might become a settler there. These Roman colonies were planted all over the world, and always the backbone of them was the contingent of veteran regular soldiers whose faithful service had won them the citizenship. (ii) When Corinth was rebuilt the merchants came back, for her situation still gave her commercial supremacy. (iii) There were many Jews among the population. The rebuilt city offered them commercial opportunities which they were not slow to take. (iv) There was a sprinkling of Phoenicians and Phrygians and people from the east, with their exotic customs and their hysterical ways. Farrar speaks of "this mongrel and heterogeneous population of Greek adventurers and Roman bourgeois, with a tainting infusion of Phoenicians; this mass of Jews, ex-soldiers, philosophers, merchants, sailors, freedmen, slaves, trades-people, hucksters and agents of every form of vice." He characterizes her as a colony "without aristocracy, without traditions and without well-established citizens."

Remember the background of Corinth, remember its name for wealth and luxury, for drunkenness and immorality and vice, and then read 1Co_6:9-10 .

Are you not aware that the unrighteous will not inherit the

Kingdom of God? Make no mistake--neither fornicators, nor

idolaters, nor adulterers, nor sensualists, nor homosexuals, nor

thieves, nor rapacious men, nor drunkards, nor slanderers, nor

robbers shall inherit the Kingdom of God--and such were some of

you.

In this hotbed of vice, in the most unlikely place in all the Greek world, some of Paulgreatest work was done, and some of the mightiest triumphs of Christianity were won.

Paul In Corinth

Paul stayed longer in Corinth than in any other city, with the single exception of Ephesus. He had left Macedonia with his life in peril and had crossed over to Athens. There he had had little success and had gone on to Corinth, and he remained there for eighteen months. We realize how little we really know of his work when we see that the whole story of that eighteen months is compressed by Luke into 17 verses (Act_18:1-17 ).

When Paul arrived in Corinth he took up residence with Aquila and Prisca. He preached in the synagogue with great success. With the arrival of Timothy and Silas from Macedonia, he redoubled his efforts, but the Jews were so stubbornly hostile that he had to leave the synagogue. He took up his residence with one Justus who lived next door to the synagogue. His most notable convert was Crispus, who was actually the ruler of the synagogue, and amongst the general public he had good success.

In the year A.D. 52 there came to Corinth as its new governor a Roman called Gallio. He was famous for his charm and gentleness. The Jews tried to take advantage of his newness and good nature and brought Paul to trial before him on a charge of teaching contrary to their law. But Gallio, with impartial Roman justice, refused to have anything to do with the case or to take any action. So Paul completed his work in Corinth and moved on to Syria.

The Correspondence With Corinth

It was when he was in Ephesus in the year A.D. 55 that Paul, learning that things were not all well in Corinth, wrote to the church there. There is every possibility that the Corinthian correspondence as we have it is out of order. We must remember that it was not until A.D. 90 or thereby that Paulcorrespondence was collected. In many churches it must have existed only on scraps of papyrus and the putting it together would be a problem: and it seems that, when the Corinthian letters were collected, they were not all discovered and were not arranged in the right order. Let us see if we can reconstruct what happened.

(i) There was a letter which preceded 1 Corinthians. In 1Co_5:9 Paul writes, "I wrote you a letter not to associate with immoral men." This obviously refers to some previous letter. Some scholars believe that letter is lost without trace. Others think it is contained in 2Co_6:14-18 and 2Co_7:1 . Certainly that passage suits what Paul said he wrote about. It occurs rather awkwardly in its context, and, if we take it out and read straight on from 2Co_6:13 to 2Co_7:2 , we get excellent sense and connection. Scholars call this letter The Previous Letter. (In the original letters there were no chapter or verse divisions. The chapters were not divided up until the thirteenth century and the verses not till the sixteenth, and because of that the arranging of the collection of letters would be much more difficult).

(ii) News came to Paul from various sources of trouble at Corinth. (a) News came from those who were of the household of Chloe (1Co_1:11 ). They brought news of the contentions with which the church was torn. (b) News came with the visit of Stephanas, Fortunatus and Achaicus to Ephesus. (1Co_16:17 ). By personal contact they were able to fill up the gaps in Paulinformation. (c) News came in a letter in which the Corinthian Church had asked Paul guidance on various problems. In 1Co_7:1 Paul begins, "Concerning the matters about which you wrote..." In answer to all this information Paul wrote 1 Corinthians and despatched it to Corinth apparently by the hand of Timothy (1Co_4:17 ).

(iii) The result of the letter was that things became worse than ever, and, although we have no direct record of it, we can deduce that Paul paid a personal visit to Corinth. In 2Co_12:14 he writes, "The third time I am ready to come to you." In 2Co_13:1-2 , he says again that he is coming to them for the third time. Now, if there was a third time, there must have been a second time. We have the record of only one visit, whose story is told in Act_18:1-17 . We have no record at all of the second, but Corinth was only two or three daysailing from Ephesus.

(iv) The visit did no good at all. Matters were only exacerbated and the result was an exceedingly severe letter. We learn about that letter from certain passages in 2 Corinthians. In 2Co_2:4 Paul writes, "I wrote to you out of much affliction and anguish of heart and with many tears." In 2Co_7:8 he writes, "For even if I made you sorry with my letter, I do not regret it though I did regret it; for I see that that letter has grieved you, though only for a while." It was a letter which was the product of anguish of mind, a letter so severe that Paul was almost sorry that he ever sent it.

Scholars call this The Severe Letter. Have we got it? It obviously cannot be I Corinthians, because it is not a tear-stained and anguished letter. When Paul wrote it, it is clear enough that things were under control. Now if we read through 2 Corinthians we find an odd circumstance. In 2Cor 1-9 everything is made up, there is complete reconciliation and all are friends again; but at 2Cor 10 comes the strangest break. 2Cor 10-13 are the most heartbroken cry Paul ever wrote. They show that he has been hurt and insulted as he never was before or afterwards by any church. His appearance, his speech, his apostleship, his honesty have all been under attack.

Most scholars believe that 2Cor 10-13 are the severe letter, and that they have become misplaced when Paulletters were put together. If we want the real chronological course of Paulcorrespondence with Corinth, we really ought to read 2Cor 10-13 before 2Cor 1-9. We do know that this letter was sent off with Titus. (2Co_2:13 ; 2Co_7:13 ).

(v) Paul was worried about this letter. He could not wait until Titus came back with an answer, so he set out to meet him (2Co_2:13 ; 2Co_7:5 , 2Co_7:13 ). Somewhere in Macedonia he met him and learned that all was well, and, probably at Philippi, he sat down and wrote 2Cor 1-9, the letter of reconciliation.

Stalker has said that the letters of Paul take the roof off the early churches and let us see what went on inside. Of none of them is that truer than the letters to Corinth. Here we see what "the care of all the churches" must have meant to Paul. Here we see the heart-breaks and the joys. Here we see Paul, the shepherd of his flock, bearing the sorrows and the problems of his people on his heart.

The Corinthian Correspondence

Before we read the letters in detail let us set down the progress of the Corinthian correspondence in tabular form.

(i) The Previous Letter, which may be contained in 2Co_6:14-18 and 2Co_7:1 .

(ii) The arrival of Chloepeople, of Stephanas, Fortunatus and Achaicus, and of the letter to Paul from the Corinthian Church.

(iii) 1 Corinthians is written in reply and is despatched with Timothy.

(iv) The situation grows worse and Paul pays a personal visit to Corinth, which is so complete a failure that it almost breaks his heart.

(v) The consequence is The Severe Letter, which is almost certainly contained in 2Cor 10-13, and which was despatched with Titus.

(vi) Unable to wait for an answer, Paul sets out to meet Titus. He meets him in Macedonia, learns that all is well and, probably from Philippi, writes 2Cor 1-9, The Letter of Reconciliation.

The first four chapters of 1 Corinthians deal with the divided state of the Church of God at Corinth. Instead of being a unity in Christ it was split into sects and parties, who had attached themselves to the names of various leaders and teachers. It is Paulteaching that these divisions had emerged because the Corinthians thought too much about human wisdom and knowledge and too little about the sheer grace of God. In fact, for all their so-called wisdom, they are really in a state of immaturity. They think that they are wise men, but really they are no better than babies.

FURTHER READING

1 Corinthians

F. F. Bruce, 1 and 2 Corinthians (NCB; E)

J. Hering, The First Epistle of Paul to the Corinthians (translated by A. W. Heathcote and P. J. Allcock)

J. Moffatt, 1 Corinthians (MC; E)

A. Robertson and A. Plummer, 1 Corinthians (ICC; G)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

NCB: New Century Bible

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Corinthians 1 (Chapter Introduction)

An Apostolic Introduction (1Co_1:1-3)

The Necessity Of Thanksgiving (1Co_1:4-9)

A Divided Church (1Co_1:10-17)

Stumbling-Block To The Jews & Foolishness To The Greeks (1Co_1:18-25)

The Glory Of The Shame (1Co_1:26-31)

The Proclamation And The Power (1Co_2:1-5)

Constable: 1 Corinthians (Book Introduction)

Introduction

Historical Background

Corinth had a long history stretching back into the Bronze Age (before 1200 B.C.).¹ In Paul's day it was a Roman colony and the capital of the province of Achaia. The population consisted of Roman citizens who had migrated from Italy, native Greeks, Jews (Acts 18:4), and other people from various places who chose to settle there.

The ancient city of Corinth enjoyed an ideal situation as a commercial center. It stood just southwest of the Isthmus of Corinth, the land bridge that connected Northern Greece and Southern Greece, the Peloponnesus. This site made Corinth a crossroads for trade by land, north and south, as well as by sea, east and west. In Paul's day large ships would transfer their cargoes to land vehicles that would cart them from the Corinthian Gulf to the Saronic Gulf, or vice versa. There stevedores would reload them onto other ships. If a ship was small enough, they would drag the whole vessel across the four and a half mile isthmus from one gulf to the other. This did away with the long voyage around the Peloponnesus. Later the Greeks cut a canal linking these two gulfs.²

Corinth's strategic location brought commerce and all that goes with it to its populace: wealth, a steady stream of travelers and merchants, and vice. In Paul's day many of the pagan religions included prostitution as part of the worship of their god or goddess. Consequently fornication flourished in Corinth.

"Old Corinth had gained such a reputation for sexual vice that Aristophanes (ca. 450-385 B.C.) coined the verb korinthiazo (= to act like a Corinthian, i.e., to commit fornication)."³

"The old city had been the most licentious city in Greece, and perhaps the most licentious city in the Empire."⁴

The most notorious shrine was the temple of Aphrodite that stood on top of an approximately 1,900 foot high mountain just south of the city, the Acrocorinthus. Hundreds of female slaves served the men who "worshipped" there.⁵ Other major deities honored in Corinth included Melicertes, the patron of seafarers, and Poseidon, the sea god.

"All of this evidence together suggests that Paul's Corinth was at once the New York, Los Angeles, and Las Vegas of the ancient world."⁶

There were several other local sites of importance to the student of 1 Corinthians. These included the bema (judgment seat or platform), the place where judges tried important cases including Paul's (Acts 18:12).⁷ Cenchrea, the port of Corinth on the Saronic Gulf of the Aegean Sea, was the town from which Paul set sail for Ephesus during his second missionary journey (Acts 18:18). Isthmia was another little town east of Corinth, just north of Cenchrea, that hosted the Isthmian Games every two or three years. These athletic contests were important in the life of the Greeks, and Paul referred to them in this epistle (9:24-27).

Paul had arrived in Corinth first from Athens, which lay to the east. There he preached the gospel and planted a church. There, too, he met Priscilla and Aquila, Jews who had recently left Rome. After local Jewish officials expelled the church from the synagogue, it met in a large house next door that Titius Justus owned. Paul ministered in Corinth for 18 months, probably in 51 and 52 A.D. He left taking Priscilla and Aquila with him to Ephesus. Paul then proceeded on to Syrian Antioch by way of Caesarea.

Returning to Ephesus on his third journey Paul made that city his base of operations for almost three years (53-56 A.D.). There he heard disquieting news about immorality in the Corinthian church. Therefore he wrote a letter urging the believers not to tolerate such conduct in their midst. Paul referred to this letter as his "former letter" (1 Cor. 5:9). It is not extant today.

Then he heard from "Chloe's people" that factions had developed in the church. He also received a letter from the church in Corinth requesting his guidance in certain matters. These matters were marriage, divorce, food offered to idols, the exercise of spiritual gifts in the church, and the collection for the poor saints in Jerusalem. Those who carried this letter also reported other disturbing conditions in the church. These conditions were the condoning rather than disciplining of immorality, Christians suing one another in the pagan courts, and disorders in their church meetings. These factors led Paul to compose another letter, "1 Corinthians." In it he dealt with the problem of factions, promised to visit them soon, and said he was sending Timothy to Corinth (chs. 1-4). Paul added his responses to the Corinthians' questions to what he had already written. He dealt next with the oral reports (chs. 5-6) and then with the questions that the Corinthian believers had written to him (chs. 7-16). He evidently sent this epistle from Ephesus by trusted messengers in the late winter or early spring of 56 A.D. (cf. 16:8).

It seems that a conflict had developed between the Corinthian church and its founder. There was internal strife in the church, as the epistle makes clear. However the larger problem seems to have been that some in the community were leading the church into a view of things that was contrary to that of Paul. This resulted in a questioning of Paul's authority and his gospel. The key issue between Paul and the Corinthians was what it means to be "spiritual."⁸

"It [1 Corinthians] is not the fullest and clearest statement of Paul's Gospel; for this we must turn to Romans. Nor is it the letter that shows Paul's own heart most clearly, for in this respect it is surpassed by 2 Corinthians, and perhaps by other epistles too. But it has the great value of showing theology at work, theology being used as it was intended to be used, in the criticism and establishing of persons, institutions, practices, and ideas."⁹

Paul's Corinthian Contacts
Paul's founding visit	His "former letter"	The Corin-thians' letter to him	First Corin-thians	Paul's "painful visit"	His "severe letter"	Second Corin-thians	Paul's antici-pated visit

Message¹⁰

A phrase in 1:2 suggests the theme of this great epistle. That phrase is "the church of God which is at Corinth." Two entities are in view in this phrase and these are the two entities with which the whole epistle deals. They are the church of God and the city of Corinth. The church of God is a community of people who share the life of God, are under the governing will of God, and cooperate in the work of God. The city of Corinth was ignorant of the life of God, governed by self-will, and antagonistic to the purposes of God. These two entities stand in vivid contrast to one another and account for the conflict we find in this epistle.

The church of God in view in this epistle is not the universal church but the local church. These two churches are really not that different from one another. The local church is the micro form of the universal church. Moreover the universal church is the macro form of the local church. What is true of one is true of the other. Whatever we find in a local church exists on a larger scale in the universal church. Whatever we find in one local church exists in many local churches. Remember that the New Testament consistently speaks of the church as people, not buildings. The Apostle Paul addressed these people as believers because that is what they were. Today there may be quite a few unsaved people in a local church's membership. This was not the case in the first century. Believers composed local churches. They shared the life of God because the Holy Spirit indwelt them. They had submitted to God's rule over them to some extent. They were people whom God had commissioned to carry the gospel to every creature. We need to bear these things in mind as we read about the church of God in Corinth.

The city of Corinth is the other entity of primary importance in our grasping the major significance of this epistle. What characterizes the world generally marked Corinth. In the first century when other people described a person as a Corinthian they were implying that lust, lasciviousness, and luxury characterized that one. These were the marks of Corinth. Corinth as a city was ignorant of the true God, entirely self-governing as a Roman colony, and self-centered in her world. These traits marked the lives of individual unbelievers in Corinth as well. The city was going in the opposite direction from the direction God had called the church to go.

The atmosphere of this epistle is Paul's concept of the responsibilities of the church in the city. The apostle articulated this underlying emphasis in 1:9. Fellowship involves both privilege and responsibility. On the one hand, all God's resources are at our disposal. On the other hand, all our resources should be at His disposal as well. The church in any place has a debt to the people who live there to proclaim the gospel to them (Rom. 1:14-16). Paul wrote this whole letter out of an underlying sense of the church's responsibility for the city where it existed.

The church in Corinth was struggling to discharge its debt. It was failing in some very important areas: in readiness, in courage, and in conviction to declare the gospel. The Corinthian church was a carnal church. However, its carnality, as big a problem as that was, was only part of a larger problem. The bigger problem was its failure to carry out its God-given purpose in the city, namely to proclaim a powerful spiritual message to the city. The Christians could not fulfill their purpose unless they dealt with their carnality. Why is carnality wrong? It is wrong because it keeps us from fulfilling the purpose for which God has left us on this planet.

In this letter we discover the causes of the church's failure. Another major emphasis is the secrets of the church's success. On the one hand, we find correctives of carnality. On the other, we have construction of spirituality. Let's consider the causes of failure first.

The first cause of failure was the fact that the spirit of the city had invaded the church as a virus. Every evil thing in the church to which Paul referred was prevalent in Corinth. Three things merit particular mention.

One of the symptoms of Corinthian cultural influence was intellectual freedom. There was much interest in intellectual speculation in Corinth as there was in its neighbor city of Athens. The phrase "Corinthian words" was a synonym for rhetoric in Paul's day. Corinth glorified human wisdom. The Corinthians discussed and debated all sorts of opinions. Each intellectual leader had his group of disciples. Discussion of every subject under the sun prevailed with great diversity of opinion. Unfortunately this spirit had invaded the church. There was a veneration of human wisdom among the Christians. They had chosen their own Christian leaders whom they followed as disciples (ch. 1). Intellectual restlessness prevailed in the church as well as in the city. The believers sampled Christian teaching as the general populace dabbled in philosophical argumentation. This extended to such fundamental doctrines as the Resurrection (ch. 15).

Another evidence that the city had invaded the church was the moral laxity that prevailed. Intellectual permissiveness led to the lowering of moral standards. When people view any idea as legitimate, there are few moral absolutes. The worship of Aphrodite on the hill behind the city was extremely immoral, but the unsaved citizens viewed this worship as perfectly acceptable. "Live and let live" was their motto. Regrettably some Corinthians in the church were viewing morals in the same way (ch. 5).

A third mark of the city's effect on the church was personal selfishness. In the city every person did what was right in his own eyes. The result was there was very little concern for other people and their welfare. One of the evidences of this attitude in the church was the Christians' behavior in their meetings. They were not sharing their food with one another (ch. 11). They were also interrupting speakers in the meetings rather than waiting for the speaker to finish what he had to say (ch. 14). Where edification and order should have prevailed, self-glorification and chaos reigned.

These were only symptoms of a deeper problem. The real root issue was that the church had failed to recognize its uniqueness. The Christians had not grasped and retained some central truths the apostles had taught them that identified the essence of their Christianity. Paul reminded them of these things in this epistle.

They had forgotten the central importance of the message of the Cross of Christ. This was a message not subject to debate. It rested on eyewitness testimony and divine revelation, not human speculation. Christians should unite around this message, share a common commitment to it, and make it the subject of their proclamation. We should appreciate the unity of the body of Christ while at the same time glorying in the diversity of its leaders.

The Corinthians had also forgotten the central importance of the power of the resurrection of Christ. The same power that raised Christ from the dead is at work in Christians to enable us to live morally pure lives. Immorality is not an option for the believer. One of the most outstanding marks of a Christian should be purity. Because Jesus Christ was pure, we should be pure. Because He was pure, we can be pure.

The Corinthians had also forgotten the importance of Christ's command that we love one another. Selfishness had invaded the church. The believers needed to put the welfare of others, their fellow believers and their unsaved neighbors, before their own personal inclinations and preferences.

One of the central revelations of this epistle then is that the church fails to fulfill her function in the city (i.e., culture) when the spirit of the city invades her. The church allows the spirit of the city to invade her when she forgets that God wants her to be unique. The church fails when it adopts the ideas and activities of its environment rather than those revealed for it in God's Word. In view of this, Paul constantly appealed to his readers to be what they were in reality. We are not the people we were. We are saints (1:2). We need to remember that and act accordingly. We do not need to catch the spirit of our age. We need to correct the spirit of our age. When the church catches the spirit of its age, it catches a disease and becomes anemic, weak, and sickly. We avoid catching this spirit by staying spiritually healthy and by constantly imbibing the message of the Cross. We do it by exercising the power of the Resurrection and by keeping others rather than self primary.

I have already begun to hint at the secrets of the church's success, the second major revelation in this epistle.

The church must realize what it is to fulfill its function in the city. We must appreciate our life in Christ.

The life of the church is the life of an organism (ch. 12). It has one Lord whose life we share. It has one Spirit who governs it distributing abilities, assigning positions, and determining results as He sees fit in view of God's overall purpose. The church has one God--not many as in Corinth--whose glory it should determine to promote. To the extent a church realizes these truths, it will be ready to be successful in the sight of God. If it shares the spiritual life of her Lord, submits to the Spirit's leading, and seeks to glorify God, it will succeed. By separating from the spirit of the city, it can help and lift the city.

The law of the church must be the law of love. This is the opposite of the selfish outlook. Paul emphasized the importance of love in chapter 13.

The power of the church is the Resurrection life of Christ (ch. 15). We presently live between two resurrections, the resurrection of Christ and our own resurrection. These resurrections are facts of history. One has already taken place, and the other is yet to come. Between these resurrections the church must fulfill its function in the world. The life that God has given to every believer is life that has power over death. One who overcame death has given it to us. This life is essentially different from what unbelievers possess. It is eternal divine life. With such life we can face any enemy as we serve God. Even the final enemy, death, cannot hold us. It could not hold Him who gave us His life.

Not only must we appreciate the uniqueness of our life as a church to fulfill our function, but we must also fulfill our function by invading the city. Rather than allowing it to invade us, we must invade it to be successful.

We do this by proclaiming that Jesus is Lord. He is the only Lord. The proof of this is His resurrection.

We also do this by rebuking the immorality of the city, not just by decrying it but, what is more important, by overcoming it in our own lives. We do it by demonstrating the power of Christ's life within us by living morally pure lives.

Third, we do this by counteracting the selfishness of our culture by practicing genuine Christian love. This means living for the glory of God and the good of others rather than putting self first.

The church always fails when it becomes conformed to the maxims, methods, and manners of the city--the world in which it lives. It always succeeds when it stands separate from the city and touches it with its supernatural healing life.

This epistle calls the church in every age to recognize its responsibility to its city. The church is responsible for the intellectual, moral, and social conditions in its city. Unfortunately many churches believe they exist merely to conserve the life of their members. We live in a cultural climate very similar to the one in which the Corinthian Christians lived. It is a culture characterized by intellectual pluralism, situation ethics, and personal selfishness. We face the same challenge the Corinthian believers did. Consequently what this epistle reveals is extremely relevant for us. We have responsibility for how people in our city think, how they behave, and whom they glorify. What they need is the message of the Cross delivered in the power of the Resurrection.

This letter is also a call to separation.

First, we must separate from absolute intellectual freedom and willingly submit our understanding and thinking to the revelation that God has given us in Scripture (chs. 1-4). There is a growing notion that all religions lead to God. Increasingly we hear that it does not matter too much what someone believes because we will all end up in the same place eventually. We need to counter that view with the revelation of the exclusive way of salvation that God has provided for people who are hopelessly lost and dead in their sins.

God has also called us to separation from moral laxity. Our culture is playing down personal morality and marital morality today. We need to proclaim the standards of God in these areas even though we may face strong opposition for doing so. Paul held these standards up in chapters 5-7.

Likewise we need to separate from selfish living. We need to make a break with goals and plans designed to glorify ourselves. Instead we need to evaluate all of our activities by the standard of chapter 13.

By way of application we can conclude several things from these observations about the emphases in this epistle.

First, the influence of the church is the influence of its individual members. The sum of its individual members' influence is the church's influence. Everything that is true of the church, therefore, is true of the individual believer in it to some extent.

Second, there should be perpetual conflict between the church and the city. If there is no conflict, the church is not having its proper influence. It may be that the city has invaded the church.

Third, the message of the church must ever be the message of the Cross and the Resurrection. It is a message of failure and success, of success out of failure. That is the message of hope the city needs to hear. Consequently we need to "be steadfast, immovable, always abounding in the work of the Lord," because we know that our labor is not in vain in the Lord (15:58).

Constable: 1 Corinthians (Outline)

Outline

I. Introduction 1:1-9

A. Salutation 1:1-3

B. Thanksgiving 1:4-9

II. Conditions reported to Paul 1:10-6:20

A. Divisions in the church 1:10-4:21

1. The manifestation of the problem 1:10-17

2. The gospel as a contradiction to human wisdom 1:18-2:5

3. The Spirit's ministry of revealing God's wisdom 2:6-16

4. The spiritual yet carnal condition 3:1-4

5. The role of God's servants 3:5-17

6. Human wisdom and limited blessing 3:18-23

7. The Corinthians' relationship with Paul 4:1-21

B. Lack of discipline in the church chs. 5-6

1. Incest in the church ch. 5

2. Litigation in the church 6:1-11

3. Prostitution in the church 6:12-20

III. Questions asked of Paul 7:1-16:12

A. Marriage and related matters ch. 7

1. Advice to the married or formerly married 7:1-16

2. Basic principles 7:17-24

3. Advice concerning virgins 7:25-40

B. Food offered to idols 8:1-11:1

1. The priority of love over knowledge in Christian conduct ch. 8

2. Paul's apostolic defense ch. 9

3. The sinfulness of idolatry 10:1-22

4. The issue of marketplace food 10:23-11:1

C. Propriety in worship 11:2-16

1. The argument from culture 11:2-6

2. The argument from creation 11:7-12

3. The argument from propriety 11:13-16

D. The Lord's Supper 11:17-34

1. The abuses 11:17-26

2. The correctives 11:27-34

E. Spiritual gifts and spiritual people chs. 12-14

1. The test of Spirit control 12:1-3

2. The need for varieties of spiritual gifts 12:4-31

3. The supremacy of love ch. 13

4. The need for intelligibility 14:1-25

5. The need for order 14:26-40

F. The resurrection of believers ch. 15

l. The resurrection of Jesus Christ 15:1-11

2. The certainty of resurrection 15:12-34

3. The resurrection body 15:35-49

4. The assurance of victory over death 15:50-58

G. The collection for the Jerusalem believers 16:1-12

1. Arrangements for the collection 16:1-4

2. The travel plans of Paul and his fellow apostles 16:5-12

IV. Conclusion 16:13-24

A. Final exhortations 16:13-18

B. Final greetings and benediction 16:19-24

Constable: 1 Corinthians

1 Corinthians

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Corinthians (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE CORINTHIANS.

INTRODUCTION.

Corinth was the capital of Achaia, a very rich and populous city, where St. Paul had preached a year and a half, and converted a great many. See Acts xviii. 10. Now having received a letter from them, (chap. vii. 1.) and being informed of divers disputes and divisions among them, (chap. i. ver. 11.) he wrote this letter to them, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought him their letter, chap. xvi. 17. It was written about the year 56, not from Philippi, as it is commonly marked at the end of the Greek copies, but rather from Ephesus. The subject and main design of this Epistle was to take away the divisions among them about the talents and merits of those who had baptized and preached to them, and to settle divers matters of ecclesiastical discipline. The apostle justifieth his mission, and his manner of preaching, chap. i, ii, iii, and iv. He teacheth them what was to be done with the man guilty of a scandalous sin of incest, chap. v. He speaks of sins against chastity; of matrimony; and of the state of continency, chap. vi and vii. Of meats offered to idols, chap. viii. Of his manner of conversing with them, and what their conversation ought to be, chap. ix and x. Of the holy sacrament of the Eucharist, chap. xi. Of the different gifts of the Holy Ghost, and how to employ them, chap. xii, xiii, and xiv. Of the faith of the resurrection, chap. xv. Of charitable contributions, and of his design of coming again to them, chap. xvi. (Witham) --- St. Paul having planted the faith in Corinth, where he had preached a year and a half, and converted a great many, went to Ephesus. After being there three years, he wrote this first Epistle to the Corinthians, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought their letter to him. It was written about twenty-four years after our Lord's ascension, and contains several matters appertaining to faith and morals, and also to ecclesiastical discipline. (Challoner)

====================

Gill: 1 Corinthians (Book Introduction)

INTRODUCTION TO 1 CORINTHIANS

This was not the first epistle that was written by the apostle to the Corinthians, for we read in this of his having written an epistle to them before, 1Co 5:9, but this is the first epistle of his unto them, that is now extant; and has been received by the churches, as of divine authority, being written by the inspiration of God, of which there has been no doubt in any age. The apostle himself was nearly two years at Corinth; where he preached with great success; and was the instrument of converting many persons, who by him were formed into a church state, consisting both of Jews and Gentiles, as is clear from many passages in this epistle, and whom be left in good order, and in great peace and harmony; but quickly after his departure, false teachers got in among them, and bad principles were imbibed by many of them, and evil practices prevailed among them, and they fell into factions and parties, which occasioned the apostle to write this epistle to them, as well as their writing to him concerning certain things, they desired to have his judgment and opinion of, 1Co 7:1, It is thought to be written about the year of Christ 55, and in the first year of Nero, though some place it in the year 59. It was written not from Philippi, as the subscription added to it affirms, but from Ephesus, as appears from 1Co 16:8, and, it may be, after the uproar raised there by Demetrius, as should seem from a passage in 1Co 15:32. The matter of it is various. The apostle first rebukes them for their schisms and divisions; suggests that their regard to the wisdom of men, and the philosophy of the Gentiles, had brought the simplicity of the Gospel into contempt with them; blames them for their conduct in the case of the incestuous person, and urges them to put him away from them; reproves them for going to law with one another before Heathen magistrates, and warmly inveighs against fornication; and then answers several questions, and resolves several cases concerning marriage; treats of things offered to idols, and of the maintenance of ministers; and dissuades from idolatry, and all appearance of it; takes notice of the unbecoming conduct of the members of the church at the Lord's supper; and discourses concerning the nature and use of spiritual gifts, and commends charity above them; observes and corrects some irregularities in the use of their gifts; proves by various arguments the doctrine of the resurrection of the dead, which some of them denied; exhorts to a collection for the poor saints, and to several other things, and concludes the epistle with the salutations of others, and of himself.

Gill: 1 Corinthians 1 (Chapter Introduction)

INTRODUCTION TO 1 CORINTHIANS 1

This chapter contains the general inscription of the epistle, the usual salutation, and a special thanksgiving for blessings received; after which the apostle intimates the occasion of his writing, the divisions about their ministers, which gives him an opportunity of discoursing concerning the nature, end, use, and efficacy of the preaching of the Gospel. The inscription is in 1Co 1:1, in which an account is given of the persons concerned in this epistle; and first of Paul, the only inspired writer of it, who is described by his name, by which he went among the Gentiles; by his office, an apostle of Jesus Christ; and by the manner in which he came into it, being called to it not through any merit of his own, but through the sovereign will and pleasure of God: and next mention is made of Sosthenes, a brother minister of the Gospel, who was with the apostle, and joined in the salutation of the church, to whom the epistle is written; who are described, by their general character, a church of God; by the place of their abode, and seat of their church state, Corinth; and by their special characters, sanctified in Christ by election, and saints through the effectual calling; and with them are joined all other saints in Achaia, that belonged to them and the apostle, that called upon the name of the Lord; and then follows the salutation in 1Co 1:3, usual in all the epistles; after that a thanksgiving to God for the grace they had by Christ in general, 1Co 1:4, and particularly for their gifts of utterance and knowledge, which were plentifully bestowed upon them, 1Co 1:5, and were a confirmation to them of the Gospel of Christ, 1Co 1:6, and by which it appeared, that they were not behind other churches in these things; and are commended for their waiting for the coming of Christ, 1Co 1:7, by whom the apostle assures them, they would be so confirmed in the mean while, as to be presented blameless by him in that day, 1Co 1:8, of which they might be assured from the faithfulness of God, who had called them to communion with Christ, 1Co 1:9, upon which he exhorts them to unity of affection and judgment, for this end, that there might be no schisms among them; and this he does in a way of entreaty, and that by the name of Christ, and from the consideration of their being brethren, 1Co 1:10, suggesting hereby, that there were divisions among them: and signifies, that he had good reason to believe it, having had an account of them from a family of repute among them, 1Co 1:11, and then expressly mentions what their differences were about, namely, their ministers, 1Co 1:12, and uses arguments to dissuade them from their dividing principles and practices; showing, that one was their Lord and master, Christ, who was crucified for them, and in whose name they were baptized, and not his ministers, 1Co 1:13, and since some among them made an ill use of their having been baptized by the apostle, he is thankful that he had baptized no more of them, and mentions by name those that he had baptized, 1Co 1:14, and gives a reason for it, taken from the principal end of his mission by Christ, which was to preach the Gospel, and not only or chiefly to baptize, 1Co 1:17. The manner in which he was sent to preach, and did preach it, is observed by him, not in the words of human wisdom; and that for this reason, lest either the Gospel should be of no use, or the effect of it should be ascribed to a wrong cause; and then be obviates an objection that might be made to this way of preaching, that hereby the Gospel would be brought into contempt; to which he answers, by granting that it would be, and was reckoned foolishness by them that were blinded and were lost; and by observing on the other hand, that it was effectual to saving purposes to others, 1Co 1:18, and though the former sort might be the wise and prudent of this world, this need seem no strange thing, since the infatuation of such persons is no other than what was foretold would be, as appears from a testimony out of Isa 29:14, cited in 1Co 1:19, upon which some questions are put, and inquiries made, after men of wisdom and learning, whose wisdom God made foolish, 1Co 1:20, the reason of which was, because they did not make a right use of their natural wisdom in the knowledge of God, wherefore it was his pleasure to save men by means esteemed foolishness by them, 1Co 1:21, and these wise men, who accounted the preaching of the Gospel foolishness, are distinguished into two sorts, Jews and Gentiles; the one requiring miracles to confirm it, the other seeking wisdom in it, 1Co 1:22, but finding neither, though there were really both, the preaching of a crucified Christ was a stumbling to the one, and folly to the other, 1Co 1:23, though those that were called by grace from among them, whether Jews or Gentiles, had different sentiments of it, and of Christ preached in it, in whose esteem he was the power and wisdom of God, 1Co 1:24, the reason of which was, because there are superior wisdom and power in Christ and his Gospel, which the apostle, an ironical concession, calls the foolishness and weakness of God, to the wisdom and power of men, 1Co 1:25, and instances in the effectual calling and conversion of the Corinthians, who for the most part were not the wise, the mighty, and noble, 1Co 1:26, but the foolish, weak, and base; and the end of God, in the call of such, was to draw a veil over and bring to confusion the wisdom and power of men, 1Co 1:27, and also that no creature whatever should dare to glory before him, 1Co 1:29, but the true object of glorying in is pointed at, the Lord Jesus Christ; and the reason of it, all blessings of grace being in him, and from him, is suggested, 1Co 1:30, so that whoever glories, should glory in him, 1Co 1:31.

College: 1 Corinthians (Book Introduction)

FOREWORD

Since the past few decades have seen an explosion in the number of books, articles, and commentaries on First Corinthians, a brief word to the readers might help them know what to expect or not to expect from this commentary. This commentary is intended for use by studious lay people, Bible teachers, and seminary students. Most scholars and specialists in the area of New Testament will probably find this commentary's treatment of 1 Corinthians and its problems too elementary. Because of the intended audience for this work and the constraints of length, the user should be aware of certain acknowledged limitations. There are at least four of these:

1. This commentary does not pretend to look at every problem, real or imaginary, which has caught the eye of previous scholarship.

2. The commentary does not attempt to cite continuously the interpretations of leading Christian thinkers as they have written on this Pauline letter.

3. Interpretations are given on individual passages without always citing the full evidence and without working through the attendant arguments, either for or against particular views.

4. Only a moderate number of footnotes have been used. In addition, the vast majority of the secondary literature cited will be English language and will, when possible, be in book form. The nonspecialist for whom this commentary is intended has little interest in or access to technical materials, journal literature, or foreign language materials.

Those who wish to study this letter of Paul in more detail should look to some of the more technical commentaries (e.g., Gordon Fee, The First Epistle to the Corinthians ).

I owe a special word of thanks to two individuals. My friend Gail Brady graciously typed the entire manuscript of this commentary for me. My friend and colleague Prof. Allen Black read the entire manuscript for me and saved me and my readers from more than one instance of an inappropriate choice of words as well as an occasional overstatement.

I dedicate this volume to my parents who shared with me over the years their own faith, hope, and love.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

METHODOLOGY

The text of Scripture known as 1 Corinthians has provided a well from which believers have drunk for almost two millennia. This portion of Scripture has served the church as a resource for theology, for homiletical exposition, for pastoral issues, and more recently as a source for reconstructing social dimensions and dynamics of early Pauline Christianity. Whatever else one wants to say about 1 Corinthians, it cannot be doubted that it has had a significant impact on the Christian church.

Notwithstanding the necessity and value of this diversity of perspectives and interpretive methodologies which have come across the stage of Christian history, this present work is more narrowly focused in its approach. This work is primarily a historical-exegetical commentary, the goal of which is to understand and set forth the ideas, doctrines, and feelings Paul communicated in the letter of 1 Corinthians. The phrase "ideas, doctrines, and feelings" is not intended to describe an "intellectual history" of the great Apostle. Rather, Paul's ideas, doctrines, and feelings, as recorded in 1 Corinthians, are engendered and evoked by a series of practices and beliefs, diverse in themselves, coming from individuals and groups in the church of God at Corinth.

A decision to write a historical-exegetical commentary brings with it several assumptions and commitments.

1. This means in the first instance that the feelings, doctrines, and ideas of Paul must, as far as possible, be understood in the historical framework, both in which he wrote them and in which the first readers lived. A historical-exegetical approach has little in common with simplistic attempts to modernize Paul, to re-create him after the image of western Christianity. To be sure, every practicing believer knows firsthand the need to bring forward, with God's help and wisdom, the meaning of the ancient text into the modern world. How strange it appears, however, when those who wish to contextualize the Gospel in the modern setting have not invested the time and effort to first learn what it meant in its original context. Just as a good translation of Russian literature into French requires that one be familiar with both languages, so a good translation of the ideas of Paul's letter to the Corinthians into modern idiom requires a competent grasp of the original meaning of this letter as well as the modern world.

2. A commitment to a historical-exegetical methodology means that one must always recognize that Paul's letter to the Corinthians is an occasional document, arising in the first instance as direct responses to ad hoc issues and problems in the lives of believers living in a certain region of the Roman Empire, at a specific time, and under particular historical and cultural circumstances. Since the historical method infers that Paul's commands, arguments, and instructions were given in direct response to the issues raised by the lives and ideas of the Corinthians, one must openly acknowledge that 1 Corinthians may not address every issue that we, living two millennia later, hope it would. In fact, 1 Corinthians was not even adequate or appropriate for addressing the problem in all the Pauline churches. I am certain, for example, that the churches of Galatia would have been perplexed to receive 1 Corinthians as a solution to their specific problems. Indeed, even at Corinth it had to be supplemented by 2 Corinthians.

Not only does the historical method help restrain us from foisting our own agendas and ecclesiastical problems upon that small group of believers who lived at a particular time in Roman Achaia almost 2000 years ago, it also serves as a restraint for those who would twist the Scriptures and put forth their own ideology masquerading as exegesis. Time and again commentators have found a theology or doctrinal imprimatur in the text of 1 Corinthians which, even if generally true, has little in common with Paul's own intention and goals for this letter. Throughout the centuries preachers and theologians have strolled through the cafeteria of 1 Corinthians, appetite whetted, looking for some word, idea, or verse to place upon the plate from which they feed the church. At some point this kind of pragmatism in handling Scripture, which is driven by a variety of appetites, must be labeled as malpractice, and the student of Scripture needs to obey again the pastoral admonition to become "a workman who does not need to be ashamed and who correctly handles the word of truth" (2 Tim 2:15).

Even though a historical-exegetical method is the underpinning of this commentary, it is in no way the final task for the church in the interpretation of 1 Corinthians. Rather, the historical-exegetical approach should be the first step, and a necessary one, which is followed by many other steps taken by believers who, through the course of their journey, translate the manifold and variegated message of 1 Corinthians for the contemporary and global church of Jesus Christ. The individual tools and methods used in this process of contextualization would hopefully come from the guidance of God as well as study in the traditional theological disciplines of homiletics, systematic theology, pastoral theology, ethnotheology, and the like.

THE LETTER OF 1 CORINTHIANS

DESTINATION

The letter of 1 Corinthians was sent by Paul and Sosthenes to the congregation of believers in the city of Corinth. This is in contrast to 2 Corinthians, which was written not only to believers in Corinth but also to believers in the province of Achaia, of which Corinth was the capital (2 Cor 1:1). The content of 1 Cor 5:9 "I have written you in my letter not to associate with sexually immoral people" makes it evident that the letter of 1 Corinthians is not Paul's first written communication with the church at Corinth since he here refers to a previous letter he had already sent them and which they apparently misunderstood (5:9-11).

DATE

Even though the Acts of the Apostles was not written for the purpose of providing a historical framework for the Pauline Corpus, there are instances where Acts and facts from ancient historical records do supplement the letters of Paul. One very important way in which Acts supplements the less specific material in the Pauline letters is in regard to chronology. Without the chronological framework of Acts, it would be much harder to know how to arrange in sequence materials from Paul's letters and to assign dates to them. It is our good fortune to be able to assign dates to about five episodes mentioned in Acts, and thereby, assign relative dates to parts of Paul's correspondence. One of these instances is the case of Acts 18 where Luke narrates the beginning of the Pauline mission in Corinth. At that point we have firm evidence for the date of the Christian mission based upon supplemental historical data. In particular, Acts indicates that Paul's work at Corinth took place while Gallio was the proconsul of Achaia (Acts 18:12). This Roman official, who was the brother of the Roman philosopher Seneca, is known from ancient Roman literature as well as archaeological data. It is this latter realm of evidence which helps specify the time of his career when he was proconsul in Corinth. This would put Paul's work at Corinth and his appearance before Gallio in the early 50s. Acts 18:11 indicates that Paul worked in Corinth for 18 months; this means that Paul's correspondence in 1 Corinthians would have occurred in approximately A.D. 55. While some interpreters have attempted to get even more precise with the dating, it seems that A.D. 55 is as specific as the evidence can support.

PROVENANCE

Paul was actually not far from Corinth when he wrote 1 Corinthians. First Corinthians 16:8 points decisively to a site on the eastern side of the Aegean Sea, in Ephesus, on the western coast of the Roman province of Asia. Travel between large port cities such as Corinth and Ephesus was frequent and relatively easy in the Roman world. Consequently, it is no surprise to find Corinthians visiting Paul, and Paul and his co-workers making visits from Asia to Corinth.

ROMAN CORINTH

The Greek city of Corinth had suffered defeat at the hands of the expanding Roman Republic in 146 B.C. The archaeological evidence does not support, however, the idea that in the ensuing years all life and Greek influence vanished from this conquered and partially desolate site. While the Greek Corinth was clearly defeated, it was not totally deserted in the decades following 146 B.C. When Julius Caesar, shortly before his assassination in 44 B.C., reestablished the city as a Roman colony, it would have quickly become a city which was dominantly, but not exclusively, Roman. Consequently, any study of Paul's letter to the church of God at Corinth must take seriously the fact that Paul was addressing a city which had been, since 44 B.C., a Roman colony ( Colonia Laus Iulia Corinthiensis ). Roman colonies were typically established as outposts for promoting Roman culture, religion, language, and political systems as well as providing lands for retired Roman soldiers. And even though Corinth was located geographically in Greece, there is no doubt that Roman mores and ideas impacted the local populace since, as Aulus Gellius noted (2nd cent. A.D.), Roman colonies "seemed to be miniatures, as it were, and in a way copies" of the Roman people. Therefore, Corinth possessed all the appropriate Roman laws, magistrates and officials.

Because of Corinth's mercantile character and important geographical location, it quickly attracted new residents from throughout the eastern Mediterranean. Consequently, by the time of Paul's arrival in Corinth, almost one century after its reestablishment as a city, the population would have included not only Romans, but also Greeks, Jews, Egyptians, Syrians, etc.

ORIGIN, STRUCTURE AND CONTENT OF 1 CORINTHIANS

Even though there is not a consensus among interpreters regarding the exact nature and causes of the problems which Paul treats in 1 Corinthians, there is general agreement that the letter is organized around the cluster of problems which Paul is striving to remedy by his apostolic instruction. The letter is basically a series of smaller units of thought, each of which seems to be directed to a particular aberration in the beliefs and/or practices of the Corinthians. Paul's style in the letter is to acknowledge the existence of a sin or problem, address the sin or problem, and then move on to the next one.

Paul's information about these various problems at Corinth did not come from firsthand knowledge of his own nor through inspiration. The majority, if not all, of Paul's information about the various issues with which he dealt in the letter came most likely from two distinct human sources. The information and problems treated in 1 Cor 1-6 came from those from the house of Chloe. First Corinthians 1:11 states that "some from Chloe's household have informed me that there are quarrels among you," thereby identifying Paul's source of information for the problem he treats in 1 Cor 1-4. The wording of 1 Cor 5:1 "It is actually reported" points probably to additional information in 1 Cor 5-6 which was also supplied by those from Chloe's house. If this is not the case, then we have no idea who provided this report of immorality among the Corinthians.

A second major source for Paul's information is mentioned in 1 Cor 7:1 when he wrote, " Now for the matters you wrote about ." Paul is expressly acknowledging here that the list of issues and problems that he is going to respond to came from a document authored and sent by Corinthian believers to him. Numerous modern interpreters believe, rightly so in my opinion, that this Corinthian document informed Paul not only about the issue discussed in 1 Cor 7:1ff, but also the matters discussed at 8:1ff ( Now about food sacrificed to idols), 12:1ff ( Now about spiritual gifts), and 16:1ff ( Now about the collection for God's people).

At least two points can be drawn from this information. The first is that the Corinthians themselves should receive credit for the broad outline of what was discussed and treated in 1 Corinthians. In addition, one ought not overlook the fact that Paul's treatment of the Corinthians' problems is a treatment of the problems as communicated to him through an unnamed informant of one of the women members of the congregation and through a letter (authors unknown) sent to Paul which already had, regardless of its tone, an agenda for which Paul was not responsible. It is obvious, then, that even though no one seriously doubts the Pauline authorship of 1 Corinthians, it is important for the interpreter to appreciate the complex role of the Corinthians in their contribution to the content and structure of the epistle.

PROBLEMS AT CORINTH

The task of identifying and reconstructing the multiple problems within the church of God at Corinth on the basis of Paul's letter to them is not a simple one. Writing decades ago on this very problem Prof. Kirsopp Lake commented,

The difficulty which undoubtedly attends any attempt to understand the Epistles of St. Paul is largely due to the fact that they are letters; for the writer of letters assumes the knowledge of a whole series of facts, which are, as he is quite aware, equally familiar to his correspondent and to himself. But as time goes on this knowledge is gradually forgotten and what was originally quite plain becomes difficult and obscure; it has to be recovered from stray hints and from other documents by a process of laborious research, before it is possible for the letters to be read with anything approaching to the ease and intelligence possessed by those to whom they were originally sent.

There are some scholars who wish to interpret most, if not all, of the problems in 1 Corinthians as arising from one group of individuals at Corinth. The evidence of 1 Corinthians does not, in my judgment, support such a theory. There are, admittedly, aspects of this approach which are attractive. Common traits, to be sure, can be found among some of the problems. For example, Paul refers to the sin of boasting as an ingredient in more than one of the problems within the Corinthians fellowship. Likewise, the terms "division" ( , schisma ) (1 Cor 1:10; 11:18) and "dissension" (also schisma ) (1 Cor 12:25) are used by Paul in describing more than one problem situation among the letter's recipients. This common denominator of schisma does not require the conclusion that the problems of "party loyalty" in 1 Cor 1-4, abuse of the Lord's Meal in 11:17-22, and misunderstanding and misuse of spiritual gifts in 12-14 must all be traced back to a common theological aberration, to the same social stratum in the church, or to a particular house church in Corinth.

Since the goal in this commentary is to interpret 1 Corinthians as Paul's coherent letter, we must respect Paul's own categorization of the issues at Corinth if we want to understand the intent of his instruction and flow of thought as he responded and gave directions to the church of God at Corinth. If direct and explicit social links between the organizational subunits within 1 Corinthians can be isolated, so much the better for exegesis. However, to this point in time many of the rhetorical, sociological and anthropological reconstructions of the Christian community(ies) at Corinth resemble, at times, a Procrustean Bed rather than a picture put together on the basis of an exegetical-historical model.

Throughout the modern period of Pauline interpretation scholars have regularly commented on the issue of Paul's opponents at Corinth. In this interpretive context, the term opponent has become almost synonymous with those who promoted or participated in the spiritual aberrations opposed by Paul in 1 Corinthians. More recently, however, other scholars have rightly attempted to both refine and redefine the term opponent. From this ongoing discussion two points are relevant to this study of 1 Corinthians. First, one must not automatically equate the personalities, groups and aberrations behind 2 Corinthians with those behind 1 Corinthians. There is no compelling reason to believe that the two letters were written to address the exact same problems. In fact, the internal evidence leads away from such a position. (1) 1 Corinthians was written only to the church in Corinth, while 2 Corinthians was written not only to the church in Corinth but also to all believers in all the Roman province of Achaia, of which Corinth was the capital. (2) Most of the key terms and ideas of each letter are not found in the other. (3) The tenor and literary characteristics of each letter are distinctive.

The second observation from the contemporary discussion of Pauline opponents is the question of whether every spiritual aberration within a Pauline church should be interpreted as intentional and direct opposition to Paul himself. It is not a question of whether Paul ever had opponents (e.g., 2 Corinthians, Galatians), but whether the term opponent is the appropriate term for everyone who was guilty of spiritual perceptions and doctrines different than Paul's or whose lifestyle was not in harmony with Paul's ethical teachings. John Calvin touched on this point in his commentary on 1 Corinthians when he wrote, "Now, I have good reason for thinking that those worthless fellows, who had caused trouble in the Corinthian church, were not open enemies of the truth." Calvin's point is well taken and his caution in using the term opponent will be followed in this work. More explicit and extended discussions on the topic of opponents will be found at the appropriate junctures in the commentary itself.

OUTLINE OF 1 CORINTHIANS

The recognition of literary units in 1 Corinthians is part and parcel of the task of exegesis. The opening and closing of units of thought are not merely arbitrary literary embellishments nor are they just convenient ways to structure Paul's thought and feelings. These units put linguistic and semantic limits on the words and thoughts of Paul. The recognition of these demarcations in 1 Corinthians is mandated, since it helps ensure that the flow of Paul's rhetorical argument remains within the limits set by the Apostle himself. Moreover, a respect for the conceptual units and subunits of Paul's letter will greatly reduce the tendency to make his words mean more than he intended them to mean. This tendency to generalize Paul's thought and words beyond the immediate rhetorical setting comes at a high price, since it can only be maintained by denying the occasional nature of the Pauline correspondence as well as the universally recognized fact that meaning emerges from rhetorical and contextual usage.

Introduction etc. 1:1-9

Issue 1 Disunity and Community Fragmentation 1:10-4:20

Issue 2 Reports of Immorality 5:1-6:20

Issue 3 Sexuality/Celibacy/Marriage 7:1-40

Issue 4 Foods Offered to Idols 8:1-11:1

Issue 5 Liturgical Aberrations 11:2-34

Issue 6 Misunderstanding of Spiritual Gifts 12:1-14:40

Issue 7 Misunderstanding of Believers' Resurrection 15:1-58

Issue 8 Instruction for the Collection 16:1-11

Concluding topics 16:12-24

HISTORICAL MATRIX FOR THE CORINTHIAN PROBLEMS

Without going into the multifaceted issues about the historical evidence from Acts for Paul's churches and how this relates to the evidence for Paul and his churches from his own letters, it seems prudent to rely initially and primarily upon the evidence of 1 Corinthians itself rather than Luke's material in Acts to understand the nature and extent of the problems in the church at Corinth. To be specific, one must not falsely conclude, on the basis of the Lukan picture of a predominant Jewish matrix of the church in Corinth, that Jewish beliefs and practices provide the matrix for most of the aberrations within the Corinthian church. In this regard, Gordon Fee is correct when he points out that many of the problems at Corinth are explicitly traced by Paul to the converts' pagan heritage. It can be argued, furthermore, that even those issues not explicitly traced to pagan heritage by Paul can be best understood by seeing them against the backdrop of Greco-Roman rather than Jewish mores and values.

The issues depicted in 1 Corinthians arose directly from the lives of that first generation Christian community, most of whom had been believers no more than 48 months. Since Paul nowhere implies in 1 Corinthians that the Corinthian problems were introduced by outsiders, the most reasonable course to follow in evaluating the origin of the Corinthian issues is to investigate the urban setting of Roman Corinth from which the converts came. This means that the religious and cultural perspectives which shaped the beliefs and practices of those whom Paul addressed in this letter provide the best circumstantial evidence and clues for the interpretation of 1 Corinthians.

While the need to recognize the Greco-Roman matrix of the Corinthian problems might seem self-evident, the history of the interpretation of 1 Corinthians clearly reveals that not all interpreters have shared this methodological concern. In practice this approach to 1 Corinthians means that:

1. One must not attribute the Jewishness of Paul and the Scriptural basis of his own theology to those recent converts whom he was correcting. To extract texts and vocabulary from Jewish sources (e.g., Mishnah, Dead Sea Scrolls, Gospels, etc.) to understand the matrix of the Corinthians' problems is highly suspect. The fact that Paul often cites Scripture to remedy the problems at Corinth speaks more of his own Jewish heritage, his apostolic ministry, and his convictions that all Christians are to be guided by Scripture than it does that there was some significant Jewish background to the Corinthian problems.

2. The mores, patterns of culture and specific religious institutions of Greco-Roman paganism must be seen as the soil in which the Corinthian problems were germinated and grew.

3. The specific condition of the Corinth of Paul's day should be taken as the immediate setting for the converts. One must exercise caution in using information about an earlier Greek Corinth which had been destroyed in the second century B.C. and no longer existed in Paul's day in order to describe the Corinth of Paul's day.

4. One must recognize the multicultural nature of Corinth at Paul's time. It was geographically Greek, it was administratively and politically Roman, and its denizens came from throughout the central and eastern parts of the Mediterranean Basin. Consequently, one must reckon with ethnic influences in Paul's Corinth which reflect Greek, Roman, Egyptian, Syrian, Jewish, and Anatolian influences.

5. Vague and anachronistic labels such as gnosticism should be avoided until appropriate historical evidence and documentation can be discovered and shown to be relevant to the issues at Corinth addressed by Paul. A commitment to the notion of a gnostic background to 1 Corinthians still has advocates, though their numbers are surely down from that of the 19th and earlier part of the 20th century. Quite recently, for example, Pheme Perkins argued that

. . . gnostic mythologizing does form part of the horizon within which the New Testament should be interpreted. Students of Christian origins have become accustomed to comparing the New Testament material with a wide variety of Jewish and Greco-Roman sources. The same efforts of analysis and comparison should be applied to the gnostic material.

-College Press New Testament Commentary: with the NIV

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD . . . Anchor Bible Dictionary

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAGD . . . Bauer, Arndt, Gingrich, Danker

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

CMM . . . Introduction to the New Testament by Carson, Moo, L. Morris

ChrSt . . . Christian Standard

DPL . . . Dictionary of Paul and His Letters

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

NTS . . . New Testament Studies

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: 1 Corinthians (Outline)

OUTLINE

I. INTRODUCTION - 1:1-9

A. Salutation - 1:1-3

B. Thanksgiving - 1:4-9

II. DISUNITY AND COMMUNITY FRAGMENTATION - 1:10-4:21

A. Divisions in the Church - 1:10-17

1. Report Received by Paul - 1:10-12

2. Christ Undivided - 1:13-17

B. Christ the Wisdom and Power of God - 1:18-2:5

1. The Message of the Cross - 1:18-19

2. Both Jews and Gentiles Offended - 1:20-25

3. God's Choice of Foolish Things - 1:26-31

4. Paul's Message Not Based on Eloquence - 2:1-5

C. Wisdom and Spiritual Maturity - 2:6-3:4

1. God's Secret Wisdom - 2:6-9

2. The Teaching of the Spirit - 2:10-16

3. Divisions a Sign of Worldliness - 3:1-4

D. God the Master Builder - 3:5-23

1. Paul and Apollos Merely Servants - 3:5-9

2. Building on the Foundation Laid by Paul - 3:10-17

3. God's View of Wisdom - 3:18-23

E. Apostles of Christ - 4:1-21

1. The Apostles as Servants of Christ - 4:1-5

2. Overcoming Human Pride - 4:6-7

3. Honor and Dishonor - 4:8-13

4. Paul's Warning as Father - 4:14-17

5. Arrogance to Be Confronted - 4:18-21

III. REPORTS OF IMMORALITY - 5:1-6:20

A. Discipline for the Immoral Brother - 5:1-13

1. The Corinthians' Pride in Tolerance - 5:1-5

2. Getting Rid of the Old Yeast - 5:6-8

3. Separating From Evil - 5:9-13

B. Lawsuits among Believers - 6:1-11

1. Settling Disputes in the Church - 6:1-8

2. The Inheritance of the Wicked - 6:9-11

C. Sexual Immorality - 6:12-20

1. The Body As a Member of Christ- 6:12-17

2. The Body As the Temple of the Holy Spirit - 6:18-20

IV. SEXUALITY, CELIBACY, AND MARRIAGE - 7:1-40

A. Godly Use of Sexuality - 7:1-7

B. Celibacy vs. Marriage - 7:8-11

C. Divorce and Separation - 7:12-16

D. Remaining as You Were Called - 7:17-28

E. Freedom from Concern - 7:29-40

V. DEALING WITH IDOLATRY - 8:1-11:1

A. Food Sacrificed to Idols - 8:1-13

1. The General Principle - 8:1-3

2. The Nonreality of Idols - 8:4-6

3. The Weak Brother's Dilemma - 8:7-8

4. The Proper Use of Freedom - 8:9-13

B. The Rights of an Apostle - 9:1-27

1. Paul's Rights as Apostle - 9:1-6

2. General Principle Stated - 9:7-14

3. Paul's Deferment of Rights - 9:15-18

4. To the Jew as a Jew - 9:19-23

5. Looking Forward to the Prize - 9:24-27

C. Warnings From Israel's History - 10:1-13

1. Wandering in the Desert - 10:1-5

2. Punishment for Sins - 10:6-10

3. Examples for Us - 10:11-13

D. Idol Feasts and the Lord's Supper - 10:14-22

1. The Lord's Supper a Participation - 10:14-17

2. The Lord's Table and the Table of Demons - 10:18-22

3. The Christian's Freedom - 10:23-11:1

VI. LITURGICAL ABERRATIONS - 11:2-34

A. Propriety in Worship - 11:2-16

1. Head Coverings in Worship - 11:2-10

2. Hair in the Nature of Things - 11:11-16

B. The Lord's Supper - 11:17-34

1. The Corinthians' Practice - 11:17-22

2. The Lord's Supper As Instituted - 11:23-26

3. Self-examination to Avoid Judgment - 11:27-34

VII. MISUNDERSTANDING OF SPIRITUAL GIFTS - 12:1-14:40

A. Spiritual Gifts - 12:1-11

1. Influence of the Spirit - 12:1-3

2. Different Gifts for a Common Good - 12:4-11

B. One Body, Many Parts - 12:12-31a

1. One Body in Christ - 12:12-13

2. Body Members Not Independent - 12:14-20

3. Special Honor for Weaker Parts - 12:21-26

4. Application to the Body of Christ - 12:27-31a

C. Love - 12:31b-13:13

1. Gifts Without Love Pointless - 12:31b-13:3

2. The Virtues of Love - 13:4-7

3. The Permanence of Love - 13:8-13

D. Gifts of Prophecy and Tongues - 14:1-25

1. Tongues and Prophecy Compared - 14:1-5

2. Tongues and Clarity - 14:6-12

3. The Spirit and the Mind - 14:13-19

4. Maturity and Spiritual Gifts - 14:20-25

E. Orderly Worship - 14:26-40

1. Control of Tongues and Prophecy - 14:26-33

2. Submission of Women - 14:34-35

3. Everything Fitting and Orderly - 14:36-40

VIII. MISUNDERSTANDING OF BELIEVERS' RESURRECTION - 15:1-58

A. The Gospel Paul Preached - 15:1-11

1. Relation of the Corinthians to the Gospel - 15:1-2

2. Basic Issues of the Gospel - 15:3-4

3. Appearances and Apostleship - 15:5-11

B. Christ's Resurrection and the Resurrection

of the Dead - 15:12-34

1. Consequences of Denying the Resurrection - 15:12-19

2. The Fact of Christ's Resurrection - 15:20-28

3. Baptism, Suffering, and the Resurrection - 15:29-34

C. Answers to Some Problems about the

Resurrection - 15: 35-58

1. A Twofold Question - 15:35-41

2. An Explanation of the Resurrection of the Dead - 15:42-50

3. The Secret Revealed - 15:51-58

IX. INSTRUCTION FOR THE COLLECTION - 16:1-11

A. The Collection for God's People - 16:1-4

B. Paul's Travel Plans - 16:5-9

C. Assisting Timothy - 16:10-11

X. CONCLUSION - 16:12-24

A. Personal Requests - 16:12-18

B. Final Greetings - 16:19-24

-College Press New Testament Commentary: with the NIV

McGarvey: 1 Corinthians (Book Introduction)

INTRODUCTION TO THE EPISTLE

The Corinth of Paul's day was a comparatively new city, with a population of about 400,000. The old Corinth, so famous and powerful in the days of the Peloponnesian war, had been burned by the Roman consul, L. Mummius, B. C. 146, and, having lain a desolation for a century, had been rebuilt by Julius Cζsar, A. D. 46, as a token of respect to Venus, its patron goddess; for Cζsar claimed a mythical descent from her. He had colonized it largely with Roman freemen, so that its population was very heterogeneous; though the Greeks stamped their character upon the inhabitants generally, and Corinth became the Vanity Fair of the Roman Empire, its citizens being dishonest, voluptuous, litigious, speculative, suspicious, factious, volatile and excessively egotistic. The chastity of our age wisely forbids us to unveil the profligacy and licentiousness of this hotbed of vice, with its richly endowed temple of Venus, supporting a thousand priestesses dedicated to harlotry, so that even in that dark age Corinth had a bad name. Discouraging as the field was, Paul entered it alone, and was there for three months before Silas and Timothy joined him. However, he found there Aquila and Priscilla, and their companionship strengthened him greatly. Paul reasoned in the Jewish synagogue until Silas and Timothy came, after which the hostility of the Jews drove him to the house of Justus, and afterwards arraigned him before Gallio. After a year and a half of labor in Corinth, an account of which will be found at Act 18:1-17; Paul returned to Antioch by way of Jerusalem, and setting out on his third missionary journey, came to Ephesus, where he sojourned for three years, during which time he probably visited Corinth once, and wrote an Epistle which is now lost, and which is older than this which we call his first Epistle. Before Paul's arrival at Ephesus, the eloquent Apollos, having been there more fully instructed by Aquila and Priscilla, came to Corinth, gained great popularity, and gathered many converts. Then Apollos joined Paul at Ephesus, and after his departure the church at Corinth divided into factions, some claiming to be followers of Paul, and others of Apollos, and others of Peter, and others of Christ. The Petrine faction was likely formed by Judaizers who habitually exalted Peter to disparage Paul. These may have been added to the church by letter (2Co 3:1). But it is possible that Peter himself may have been at Corinth, for Dionysius, the bishop of Corinth, in a letter written to the church at Rome about A. D. 170, claims that Peter visited and labored in Corinth (Eusebius, Book 2, chap. 25). In addition to this evil and factious spirit, the licentiousness, for which the city was noted, appeared in the church in a most flagrant form, and the spiritual tone of the church became so sadly lowered that even the Lord's table took the form of a secular banquet, and became a scene of envy and disorder. To remedy matters, Paul sent Timothy and Erastus to Corinth. Before their return the church at Corinth sent Fortunatus, Achaicus and Stephanas, bearing a letter from the Pauline (or largest) party, asking the apostle for instructions in many matters, such as marriages, the eating of idolatrous meat, the attire of women, relative value of spiritual gifts, the resurrection, and the collection for the poor at Jerusalem. Responding to all these reasons for a letter, the apostle wrote this that we call the first Epistle to the Corinthians. It was written, as we see, from Ephesus in the spring, or a little before Pentecost, A. D. 57 (1Co 16:8).