Verse 2

the church of God--He calls it so notwithstanding its many blots. Fanatics and sectaries vainly think to anticipate the final sifting of the wheat and tares (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]. at Corinth--a church at dissolute Corinth--what a paradox of grace! sanctified--consecrated, or set apart as holy to God in (by union with) Christ Jesus. In the Greek there are no words "to them that are"; translate simply, "men sanctified." called to be saints--rather, "called saints"; saints by calling: applied by Paul to all professing members of the Church. As "sanctified in Christ" implies the fountain sources of holiness, the believer's original sanctification in Christ (Co1 6:11; Heb 10:10, Heb 10:14; Pe1 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 (Pe1 1:15). with all that in every place call upon . . . Christ--The Epistle is intended for these also, as well as for the Corinthians. The true CATHOLIC CHURCH (a term first used by IGNATIUS [Epistle to the SmyrÃ&brvbrans, 8]): not consisting of those who call themselves from Paul, Cephas, or any other eminent leader (Co1 1:12), but of all, wherever they be, who call on Jesus as their Saviour in sincerity (compare Ti2 2:22). Still a general unity of discipline and doctrine in the several churches is implied in Co1 4:17; Co1 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). both theirs and ours--"in every place which is their home . . . and our home also"; this is added to include the Christians throughout Achaia, not residing in Corinth, the capital (Co2 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 (Co1 8:6; Eph 4:5); a virtual reproof of the divisions of the Corinthians, as if Christ were divided (Co1 1:13).

Verse 3

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

Verse 4

He puts the causes for praise and hope among them in the foreground, not to discourage them by the succeeding reproof, and in order to appeal to their better selves. my God-- (Rom 1:8; Phi 1:3). always--(Compare Phi 1:4). the grace . . . given you--(Compare Co1 1:7). by . . . Christ--literally, "IN Jesus Christ" given you as members in Christ.

Verse 5

utterance--ALFORD from MENOCHIUS translates, "doctrine." Ye are rich in preachers or the preaching of the word, and rich in knowledge or apprehension of it: literally "(the) word (preached)." English Version (as in Co2 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 (Co1 1:20; Co1 3:18; Co1 4:19; 1Co. 13:1-14:40), previously gains their goodwill by congratulating them on having those gifts.

Verse 6

According as the testimony of (of, and concerning) Christ (who is both the object and author of this testimony [BENGEL]; Co1 2:1; Ti1 2:6; Ti2 1:8) was confirmed among [ALFORD] you; that is, by God, through my preaching and through the miracles accompanying it (Co1 12:3; Mar 16:20; Co2 1:21-22; Gal 3:2, Gal 3:5; Eph 4:7-8; Heb 2:4). God confirmed (compare Phi 1:7; Heb 2:3), or gave effect to the Gospel among (or better as English Version, "in") the Corinthians by their accepting it and setting their seal to its truth, through the inward power of His Spirit, and the outward gifts and miracles accompanying it [CALVIN].

Verse 7

ye come behind--are inferior to other Christians elsewhere [GROTIUS]. in no gift--not that all had all gifts, but different persons among them had different gifts (Co1 12:4, &c.). waiting for . . . coming of . . . Christ--The crowning proof of their "coming behind in no gift." Faith, hope, and love, are all exercised herein (compare Ti2 4:8; Tit 2:13). "Leaving to others their MEMENTO MORI (remember death), do thou earnestly cherish this joyous expectation of the Lord's coming" [BENGEL]. The Greek verb implies, "to expect constantly, not only for a certain time, but even to the end till the expected event happens" (Rom 8:19, [TITTMANN, Greek Synonyms of the New Testament]).

Verse 8

Who--God, Co1 1:4 (not Jesus Christ, Co1 1:7, in which case it would be "in His day"). unto the end--namely, "the coming of Christ." blameless in the day of . . . Christ-- (Th1 5:23). After that day there is no danger (Eph 4:30; Phi 1:6). Now is our day to work, and the day of our enemies to try us: then will be the day of Christ, and of His glory in the saints [BENGEL].

Verse 9

faithful--to His promises (Phi 1:6; Th1 5:24). called--according to His purpose (Rom 8:28). unto . . . fellowship of . . . Jesus--to be fellow heirs with Christ (Rom 8:17-28), like Him sons of God and heirs of glory (Rom 8:30; Th2 2:14; Pe1 5:10; Jo1 1:3). CHRYSOSTOM remarks that the name of Christ is oftener mentioned in this than in any other Epistle, the apostle designing thereby to draw them away from their party admiration of particular teachers to Christ alone.

Verse 10

Now--Ye already have knowledge, utterance, and hope, maintain also love. brethren--The very title is an argument for love. by . . . Christ--whom Paul wishes to be all in all to the Corinthians, and therefore names Him so often in this chapter. speak . . . same thing--not speaking different things as ye do (Co1 1:12), in a spirit of variance. divisions--literally, "splits," "breaches." but--"but rather." perfectly joined together--the opposite word to "divisions." It is applied to healing a wound, or making whole a rent. mind . . . judgment--the view taken by the understanding, and the practical decision arrived at [CONYBEARE and HOWSON], as to what is to be done. The mind, within, refers to things to be believed: the judgment is displayed outwardly in things to be done [BENGEL]. Disposition--opinion [ALFORD].

Verse 11

(Co1 11:18). by them . . . of . . . house of Chloe--They seem to have been alike in the confidence of Paul and of the Corinthians. The Corinthians "wrote" to the apostle (Co1 7:1), consulting him concerning certain points; marriage, the eating of things offered to idols, the decorum to be observed by women in religious assemblies. But they said not a syllable about the enormities and disorders that had crept in among them. That information reached Paul by other quarters. Hence his language about those evils is, "It hath been declared unto me," &c.; "It is reported commonly" (Co1 5:1-2). All this he says before he refers to their letter, which shows that the latter did not give him any intimation of those evils. An undesigned proof of genuineness [PALEY, HorÃ&brvbr PaulinÃ&brvbr]. Observe his prudence: He names the family, to let it be seen that he made his allegation not without authority: he does not name the individuals, not to excite odium against them. He tacitly implies that the information ought rather to have come to him directly from their presbyters, as they had consulted him about matters of less moment. contentions--not so severe a word as "divisions," literally, "schisms" (Co1 1:10, Margin).

Verse 12

this I say--this is what I mean in saying "contentions" (Co1 1:11). every one of you saith--Ye say severally, "glorying in men" (Co1 1:31; Co1 3:21-22), one, I am of Paul; another, I am of Apollos, &c. Not that they formed definite parties, but they individually betrayed the spirit of party in contentions under the name of different favorite teachers. Paul will not allow himself to be flattered even by those who made his name their party cry, so as to connive at the dishonor thereby done to Christ. These probably were converted under his ministry. Those alleging the name of Apollos, Paul's successor at Corinth (Act 18:24, &c.), were persons attracted by his rhetorical style (probably acquired in Alexandria, Co1 3:6), as contrasted with the "weak bodily presence" and "contemptible speech" of the apostle. Apollos, doubtless, did not willingly foster this spirit of undue preference (Co1 4:6, Co1 4:8); nay, to discourage it, he would not repeat his visit just then (Co1 16:12). I of Cephas--probably Judaizers, who sheltered themselves under the name of Peter, the apostle of the circumcision ("Cephas" is the Hebrew, "Peter" the Greek name; Joh 1:42; Gal 2:11, &c.): the subjects handled in the seventh through ninth chapters were probably suggested as matters of doubt by them. The church there began from the Jewish synagogue, Crispus the chief ruler, and Sosthenes his successor (probably), being converts. Hence some Jewish leaven, though not so much as elsewhere, is traceable (Co2 11:22). Petrism afterwards sprang up much more rankly at Rome. If it be wrong to boast "I am of Peter," how much more so to boast I am of the Pope!" [BENGEL]. I of Christ--A fair pretext used to slight the ministry of Paul and their other teachers (Co1 4:8; Co2 10:7-11).

Verse 13

Is Christ divided?--into various parts (one under one leader, another under another) [ALFORD]. The unity of His body is not to be cut in pieces, as if all did not belong to Him, the One Head. was Paul crucified for you?--In the Greek the interrogation implies that a strong negative answer is expected: "Was it Paul (surely you will not say so) that was crucified for you?" In the former question the majesty of "CHRIST" (the Anointed One of God) implies the impossibility of His being "divided." in the latter, Paul's insignificance implies the impossibility of his being the head of redemption, "crucified for" them, and giving his name to the redeemed. This, which is true of Paul the founder of the Church of Corinth, holds equally good of Cephas and Apollos, who had not such a claim as Paul in the Corinthian Church. crucified . . . baptized--The cross claims us for Christ, as redeemed by Him; baptism, as dedicated to Him. in the name--rather, "into the name" (Gal 3:27), implying the incorporation involved in the idea of baptism.

Verse 14

I thank God's providence now, who so ordered it that I baptized none of you but Crispus (the former ruler of the synagogue, Act 18:8) and Gaius (written by the Romans Caius, the host of Paul at Corinth, and of the church, Rom 16:23; a person therefore in good circumstances). Baptizing was the office of the deacons (Act 10:48) rather than of the apostles, whose office was that of establishing and superintending generally the churches. The deacons had a better opportunity of giving the necessary course of instruction preparatory to baptism. Crispus and Gaius were probably among the first converts, and hence were baptized by Paul himself, who founded the church.

Verse 15

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

Verse 16

household of Stephanas--"The first-fruits of Achaia," that is, among the first converted there (Co1 16:15, Co1 16:17). It is likely that such "households" included infants (Act 16:33). The history of the Church favors this view, as infant baptism was the usage from the earliest ages.

Verse 17

Paul says this not to depreciate baptism; for he exalts it most highly (Rom 6:3). He baptized some first converts; and would have baptized more, but that his and the apostles' peculiar work was to preach the Gospel, to found by their autoptic testimony particular churches, and then to superintend the churches in general. sent me--literally, "as an apostle." not to baptize--even in Christ's name, much less in my own. not with wisdom of words--or speech; philosophical reasoning set off with oratorical language and secular learning, which the Corinthians set so undue a value upon (Co1 1:5; Co1 2:1, Co1 2:4) in Apollos, and the want of which in Paul they were dissatisfied with (Co2 10:10). cross of Christ--the sum and substance of the Gospel (Co1 1:23; Co1 2:2), Christ crucified. be made of none effect--literally, "be made void" (Rom 4:14); namely, by men thinking more of the human reasonings and eloquence in which the Gospel was set forth, than of the Gospel itself of Christ crucified, the sinner's only remedy, and God's highest exhibition of love.

Verse 18

preaching, &c.--literally, "the word," or speech as to the cross; in contrast to the "wisdom of words" (so called), Co1 1:17. them that perish--rather, "them that are perishing," namely, by preferring human "wisdom of words" to the doctrine of the "cross of Christ." It is not the final state that is referred to; but, "them that are in the way of perishing." So also in Co2 2:15-16. us which are saved--In the Greek the collocation is more modest, "to them that are being saved (that are in the way of salvation) as," that is, to which class we belong. power of God--which includes in it that it is the wisdom of God" (Co1 1:24). God's powerful instrument of salvation; the highest exhibition of God's power (Rom 1:16). What seems to the world "weakness" in God's plan of salvation (Co1 1:25), and in its mode of delivery by His apostle (Co1 2:3) is really His mighty "power." What seems "foolishness" because wanting man's "wisdom of words" (Co1 1:17), is really the highest "wisdom of God" (Co1 1:24).

Verse 19

I will destroy--slightly altered from the Septuagint, Isa 29:14. The Hebrew is, "The wisdom of the wise shall perish, and the understanding of their prudent men shall be hid." Paul by inspiration gives the sense of the Spirit, by making GOD the cause of their wisdom perishing, &c., "I will destroy," &c. understanding of the prudent--literally, "of the understanding ones."

Verse 20

Where--nowhere; for God "brings them to naught" (Co1 1:19). the wise--generally. the scribe--Jewish [ALFORD]. the disputer--Greek [ALFORD]. Compare the Jew and Greek of this world contrasted with the godly wise, Co1 1:22-23. VITRINGA thinks the reference is to the Jewish discourses in the synagogue, daraschoth, from a Hebrew root "to dispute." Compare "questions," Act 26:3; Tit 3:9. If so, "wise" refers to Greek wisdom (compare Co1 1:22). Paul applies Isa 33:18 here in a higher sense; there the primary reference was to temporal deliverance, here to external; Co1 1:22, which is in threefold opposition to Co1 1:18 there, sanctions this higher application; the Lord in the threefold character being the sole ground of glorying to His people. of this world . . . of this world--rather, "dispensation (or age) . . . world"; the Greek words are distinct. The former is here this age or worldly order of things in a moral point of view, as opposed to the Christian dispensation or order of things. The latter is the world viewed externally and cosmically. made foolish--shown the world's philosophy to be folly, because it lacks faith in Christ crucified [CHRYSOSTOM]. Has treated it as folly, and not used its help in converting and saving men (Co1 1:26-27) [ESTIUS].

Verse 21

after that--rather, "whereas." in the wisdom of God--in the wise arrangement of God. world by wisdom--rather, "by its wisdom," or "its philosophy" (Joh 1:10; Rom 1:28). knew not God--whatever other knowledge it attained (Act 17:23, Act 17:27). The deistic theory that man can by the light of nature discover his duty to God, is disproved by the fact that man has never discovered it without revelation. All the stars and moon cannot make it day; that is the prerogative of the sun. Nor can nature's highest gifts make the moral day arise; that is the office of Christ. Even the Jew missed this knowledge, in so far as he followed after mere carnal world wisdom. it pleased God--Paul refers to Jesus' words (Luk 10:21). by the foolishness of preaching--by that preaching which the world (unbelieving Jews and Gentiles alike) deem foolishness. save them that believe-- (Rom 1:16).

Verse 22

For--literally, "Since," seeing that. This verse illustrates how the "preaching" of Christ crucified came to be deemed "foolishness" (Co1 1:21). a sign--The oldest manuscripts read "signs." The singular was a later correction from Mat 12:38; Mat 16:1; Joh 2:18. The signs the Jews craved for were not mere miracles, but direct tokens from heaven that Jesus was Messiah (Luk 11:16). Greeks seek . . . wisdom--namely, a philosophic demonstration of Christianity. Whereas Christ, instead of demonstrative proof, demands faith on the ground of His word, and of a reasonable amount of evidence that the alleged revelation is His word. Christianity begins not with solving intellectual difficulties, but with satisfying the heart that longs for forgiveness. Hence not the refined Greeks, but the theocratic Jews were the chosen organ for propagating revelation. Again, intellectual Athens (Act 17:18-21, &c.) received the Gospel less readily than commercial Corinth.

Verse 23

we--Paul and Apollos. Christ crucified--The Greek expresses not the mere fact of His crucifixion, but the permanent character acquired by the transaction, whereby He is now a Saviour (Gal 3:1) crucified was the stone on which the Jews stumbled (Mat 21:44). The opposition of Jew and Gentile alike shows that a religion so seemingly contemptible in its origin could not have succeeded if it had not been divine. unto the Greeks--the oldest manuscripts read "unto the Gentiles."

Verse 24

called--(compare Co1 1:26). The same class as the "us which are (being) saved" (Co1 1:18); the elect, who have obeyed the call; called effectually (Rom 8:28, Rom 8:30). Christ--"Crucified" is not here added, because when the offense of the cross is overcome, "Christ" is received in all His relations, not only in His cross, but in His life and His future kingdom. power--so meeting all the reasonable requirements of the Jews who sought "a sign." The cross (the death of a slave), which to the Jews (looking for a temporal Messiah) was a "stumbling-block," is really "the power of God" to the salvation of all who believe. wisdom of God--so really exhibiting, and in the highest degree (if they would but see it), that which the Greeks sought after--wisdom (Col 2:3).

Verse 25

foolishness of God--that is, God's plan of salvation which men deem "foolishness." weakness of God--Christ "crucified through weakness" (Co2 13:4, the great stumbling-block of the Jews), yet "living by the power of God." So He perfects strength out of the weakness of His servants (Co1 2:3; Co2 12:9).

Verse 26

ye see--rather, from the prominence of the verb in the Greek, "see" or "consider" (imperative) [ALFORD from Vulgate and IRENÆUS]. your calling . . . are called--Instead of the words in italics, supplied by English Version, supply, "were your callers." What Paul is dwelling on (compare Co1 1:27-28) is the weakness of the instrumentality which the Lord employed to convert the world [HINDS and WHATELY; so ANSELM]. However, English Version accords well with Co1 1:24. "The whole history of the expansion of the Church is a progressive victory of the ignorant over the learned, the lowly over the lofty, until the emperor himself laid down his crown before the cross of Christ" [OLSHAUSEN]. wise . . . after the flesh--the wisdom of this world acquired by human study without the Spirit. (Contrast Mat 16:17).

Verse 27

the foolish things--a general phrase for all persons and things foolish. Even things (and those, too, foolish things) are chosen by God to confound persons, (and those too persons who are wise). This seems to me the force of the change from neuter to masculine. to confound--The Greek is stronger, "that He might confound (or put to shame)." God confounds the wise by effecting through His instruments, without human wisdom, that the worldly wise, with it, cannot effect, namely, to bring men to salvation. chosen . . . chosen--The repetition indicates the gracious deliberateness of God's purpose (Jam 2:5).

Verse 28

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

Verse 29

no flesh . . . glory--For they who try to glory (boast) because of human greatness and wisdom, are "confounded" or put to shame (Co1 1:27). Flesh, like "the flower of the field," is beautiful, but frail (Isa 40:6). in his presence--We are to glory not before Him, but in Him [BENGEL].

Verse 30

But . . . ye--in contrast to them that "glory" in worldly wisdom and greatness. of him are--not of yourselves (Eph 2:8), but of Him (Rom 11:36). From Him ye are (that is, have spiritual life, who once were spiritually among the "things which are not." Co1 1:28). in Christ--by living union with Him. Not "in the flesh" (Co1 1:26, Co1 1:29). of God--from God; emanating from Him and sent by Him. is made unto us--has been made to us, to our eternal gain. wisdom--unattainable by the worldly mode of seeking it (Co1 1:19-20; contrast Col 2:3; Pro. 8:1-36; Isa 9:6). By it we become "wise unto salvation," owing to His wisdom in originating and executing the plan, whereas once we were "fools." righteousness--the ground of our justification (Jer 23:5-6; Rom 4:25; Co2 5:21); whereas once we were "weak" (Rom 5:6). Isa 42:21; Isa 45:24. sanctification--by His Spirit; whereas formerly we were "base." Hereafter our righteousness and sanctification alike shall be both perfect and inherent. Now the righteousness wherewith we are justified is perfect, but not inherent; that wherewith we are sanctified is inherent, but not perfect [HOOKER]. Now sanctification is perfect in principle, but not in attainment. These two are joined in the Greek as forming essentially but one thing, as distinguished from the "wisdom" in devising and executing the plan for us ("abounded toward us in all wisdom," Eph 1:8), and "redemption," the final completion of the scheme in the deliverance of the body (the position of "redemption" last shows that this limited sense is the one intended here). Luk 21:28; Rom 8:23; Eph 1:14; Eph 4:30. redemption--whereas once we were "despised."

Verse 31

glory in . . . Lord-- (Jer 9:23-24) --in opposition to "flesh glorying in His presence" (Co1 1:29). In contrast to morbid slavish self-abasement, Paul joins with humility the elevating consciousness of our true dignity in Christ. He who glories is to glory in the Lord, not in the flesh, nor in the world. Next: 1 Corinthians Chapter 2

Verse 1

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 (Co1 9:1, Co1 9:2), and vilified his person and ministry, Co2 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, Co1 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, Co1 1:7. He specifies utterance and knowledge, Co1 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, Co1 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, Co1 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, Co1 1:8, Co1 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, Th1 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.

Verse 10

Here the apostle enters on his subject. I. He extorts them to unity and brotherly love, and reproves them for their divisions. He had received an account from some that wished them well of some unhappy differences among them. It was neither ill-will to the church, nor to their ministers, that prompted them to give this account; but a kind and prudent concern to have these heats qualified by Paul's interposition. He writes to them in a very engaging way: "I beseech you, brethren, by the name of our Lord Jesus Christ; if you have any regard to that dear and worthy name by which you are called, be unanimous. Speak all the same thing; avoid divisions or schisms" (as the original is), "that is, all alienation of affection from each other. Be perfectly joined together in the same mind, as far as you can. In the great things of religion be of a mind: but, when there is not a unity of sentiment, let there be a union of affections. The consideration of being agreed in greater things should extinguish all feuds and divisions about minor ones." II. He hints at the origin of these contentions. Pride lay at the bottom, and this made them factious. Only of pride cometh contention, Pro 13:10. They quarrelled about their ministers. Paul and Apollos were both faithful ministers of Jesus Christ, and helpers of their faith and joy: but those who were disposed to be contentious broke into parties, and set their ministers at the head of their several factions: some cried up Paul, perhaps as the most sublime and spiritual teacher; others cried up Apollos, perhaps as the most eloquent speaker; some Cephas, or Peter, perhaps for the authority of his age, or because he was the apostle of the circumcision; and some were for none of them, but Christ only. So liable are the best things in the world to be corrupted, and the gospel and its institutions, which are at perfect harmony with themselves and one another, to be made the engines of variance, discord, and contention. This is no reproach to our religion, but a very melancholy evidence of the corruption and depravity of human nature. Note, How far will pride carry Christians in opposition to one another! Even so far as to set Christ and his own apostles at variance, and make them rivals and competitors. III. He expostulates with them upon their discord and quarrels: "Is Christ divided? No, there is but one Christ, and therefore Christians should be on one heart. Was Paul crucified for you? Was he your sacrifice and atonement? Did I ever pretend to be your saviour, or any more than his minister? Or, were you baptized in the name of Paul? Were you devoted to my service, or engaged to be my disciples, by that sacred rite? Did I challenge that right in you, or dependence from you, which is the proper claim of your God and Redeemer?" No; ministers, however instrumental they are of good to us, are not to be put in Christ's stead. They are not to usurp Christ's authority, nor encourage any thing in the people that looks like transferring his authority to them. He is our Saviour and sacrifice, he is our Lord and guide. And happy were it for the churches if there were no name of distinction among them, as Christ is not divided.

Verse 14

Here the apostle gives an account of his ministry among them. He thanks God he had baptized but a few among them, Crispus, who had been a ruler of a synagogue at Corinth (Act 18:8), Gaius, and the household of Stephanas, besides whom, he says, he did not remember that he had baptized any. But how was this a proper matter for thankfulness? Was it not a part of the apostolical commission to baptize all nations? And could Paul give thanks to God for his own neglect of duty? He is not to be understood in such a sense as if he were thankful for not having baptized at all, but for not having done it in present circumstances, lest it should have had this very bad construction put upon it - that he had baptized in his own name, made disciples for himself, or set himself up as the head of a sect. He left it to other ministers to baptize, while he set himself to more useful work, and filled up his time with preaching the gospel. This, he thought, was more his business, because the more important business of the two. He had assistants that could baptize, when none could discharge the other part of his office so well as himself. In this sense he says, Christ sent him not to baptize, but to preach the gospel - not so much to baptize as to preach. Note, Ministers should consider themselves sent and set apart more especially to that service in which Christ will be most honoured and the salvation of souls promoted, and for which they are best fitted, though no part of their duty is to be neglected. The principal business Paul did among them was to preach the gospel (Co1 1:17), the cross (Co1 1:18), Christ crucified, Co1 1:23. Ministers are the soldiers of Christ, and are to erect and display the banner of the cross. He did not preach his own fancy, but the gospel - the glad tidings of peace, and reconciliation to God, through the mediation of a crucified Redeemer. This is the sum and substance of the gospel. Christ crucified is the foundation of all our joys. By his death we live. This is what Paul preached, what all ministers should preach, and what all the saints live upon.

Verse 17

We have here, I. The manner in which Paul preached the gospel, and the cross of Christ: Not with the wisdom of words (Co1 1:17), the enticing words of man's wisdom (Co1 2:4), the flourish of oratory, or the accuracies of philosophical language, upon which the Greeks so much prided themselves, and which seem to have been the peculiar recommendations of some of the heads of the faction in this church that most opposed this apostle. He did not preach the gospel in this manner, lest the cross of Christ should be of no effect, lest the success should be ascribed to the force of art, and not of truth; not to the plain doctrine of a crucified Jesus, but to the powerful oratory of those who spread it, and hereby the honour of the cross be diminished or eclipsed. Paul had been bred up himself in Jewish learning at the feet of Gamaliel, but in preaching the cross of Christ he laid his learning aside. He preached a crucified Jesus in plain language, and told the people that that Jesus who was crucified at Jerusalem was the Son of God and Saviour of men, and that all who would be saved must repent of their sins, and believe in him, and submit to his government and laws. This truth needed no artificial dress; it shone out with the greatest majesty in its own light, and prevailed in the world by its divine authority, and the demonstration of the Spirit, without any human helps. The plain preaching of a crucified Jesus was more powerful than all the oratory and philosophy of the heathen world. II. We have the different effects of this preaching: To those who perish it is foolishness, but to those who are saved it is the power of God, Co1 1:18. It is to the Jews a stumbling-block, and to the Greeks foolishness; but unto those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God, Co1 1:23, Co1 1:24. 1. Christ crucified is a stumbling-block to the Jews. They could not get over it. They had a conceit that their expected Messiah was to be a great temporal prince, and therefore would never own one who made so mean an appearance in life, and died so accursed a death, for their deliverer and king. They despised him, and looked upon him as execrable, because he was hanged on a tree, and because he did not gratify them with a sign to their mind, though his divine power shone out in innumerable miracles. The Jews require a sign, Co1 1:22. See Mat 12:38. 2. He was to the Greeks foolishness. They laughed at the story of a crucified Saviour, and despised the apostles' way of telling it. They sought for wisdom. They were men of wit and reading, men that had cultivated arts and sciences, and had, for some ages, been in a manner the very mint of knowledge and learning. There was nothing in the plain doctrine of the cross to suit their taste, nor humour their vanity, nor gratify a curious and wrangling temper: they entertained it therefore with scorn and contempt. What, hope to be saved by one that could not save himself! And trust in one who was condemned and crucified as a malefactor, a man of mean birth and poor condition in life, and cut off by so vile and opprobrious a death! This was what the pride of human reason and learning could not relish. The Greeks thought it little better than stupidity to receive such a doctrine, and pay this high regard to such a person: and thus were they justly left to perish in their pride and obstinacy. Note, It is just with God to leave those to themselves who pour such proud contempt on divine wisdom and grace. 3. To those who are called and saved he is the wisdom of God, and the power of God. Those who are called and sanctified, who receive the gospel, and are enlightened by the Spirit of God, discern more glorious discoveries of God's wisdom and power in the doctrine of Christ crucified than in all his other works. Note, Those who are saved are reconciled to the doctrine of the cross, and led into an experimental acquaintance with the mysteries of Christ crucified. III. We have here the triumphs of the cross over human wisdom, according to the ancient prophecy (Isa 29:14): I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? Co1 1:19, Co1 1:20, All the valued learning of this world was confounded, baffled, and eclipsed, by the Christian revelation and the glorious triumphs of the cross. The heathen politicians and philosophers, the Jewish rabbis and doctors, the curious searchers into the secrets of nature, were all posed and put to a nonplus. This scheme lay out of the reach of the deepest statesmen and philosophers, and the greatest pretenders to learning both among the Jews and Greeks. When God would save the world, he took a way by himself; and good reason, for the world by wisdom knew not God, Co1 1:21. All the boasted science of the heathen world did not, could not, effectually bring home the world to God. In spite of all their wisdom, ignorance still prevailed, iniquity still abounded. Men were puffed up by their imaginary knowledge, and rather further alienated from God; and therefore it pleased him, by the foolishness of preaching, to save those that believe. By the foolishness of preaching - not such in truth, but in vulgar reckoning. 1. The thing preached was foolishness in the eyes of worldly-wise men. Our living through one who died, our being blessed by one who was made a curse, our being justified by one who was himself condemned, was all folly and inconsistency to men blinded with self-conceit and wedded to their own prejudices and the boasted discoveries of their reason and philosophy. 2. The manner of preaching the gospel was foolishness to them too. None of the famous men for wisdom or eloquence were employed to plant the church or propagate the gospel. A few fishermen were called out, and sent upon this errand. These were commissioned to disciple the nations: these vessels chosen to convey the treasure of saving knowledge to the world. There was nothing in them that at first view looked grand or august enough to come from God; and the proud pretenders to learning and wisdom despised the doctrine for the sake of those who dispensed it. And yet the foolishness of God is wiser than men, Co1 1:25. Those methods of divine conduct that vain men are apt to censure as unwise and weak have more true, solid, and successful wisdom in them, than all the learning and wisdom that are among men: "You see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called, Co1 1:26, etc. You see the state of Christianity; not many men of learning, or authority, or honourable extraction, are called." There is a great deal of meanness and weakness in the outward appearance of our religion. For, (1.) Few of distinguished character in any of these respects were chosen for the work of the ministry. God did not choose philosophers, nor orators, nor statesmen, nor men of wealth and power and interest in the world, to publish the gospel of grace and peace. Not the wise men after the flesh, though men would apt to think that a reputation for wisdom and learning might have contributed much to the success of the gospel. Not the mighty and noble, however men might be apt to imagine that secular pomp and power would make way for its reception in the world. But God seeth not as man seeth. He hath chosen the foolish things of the world, the weak things of the world, the base and despicable things of the world, men of mean birth, of low rank, of no liberal education, to be the preachers of the gospel and planters of the church. His thoughts are not as our thoughts, nor his ways as our ways. He is a better judge than we what instruments and measures will best serve the purposes of his glory. (2.) Few of distinguished rank and character were called to be Christians. As the teachers were poor and mean, so generally were the converts. Few of the wise, and mighty, and noble, embraced the doctrine of the cross. The first Christians, both among Jews and Greeks, were weak, and foolish, and base; men of mean furniture as to their mental improvements, and very mean rank and condition as to their outward estate; and yet what glorious discoveries are there of divine wisdom in the whole scheme of the gospel, and in this particular circumstance of its success! IV. We have an account how admirably all is fitted, 1. To beat down the pride and vanity of men. God hath chosen the foolish things of the world to confound the wise - men of no learning to confound the most learned; the weak things of the world to confound the might - men of mean rank and circumstances to confound and prevail against all the power and authority of earthly kings; and base things, and things which are despised - things which men have in the lowest esteem, or in the utmost contempt, to pour contempt and disgrace on all they value and have in veneration; and things which are not, to bring to nought (to abolish) things that are - the conversion of the Gentiles (of whom the Jews had the most contemptuous and vilifying thoughts) was to open a way to the abolishing of that constitution of which they were so fond, and upon which they valued themselves so much as for the sake of it to despise the rest of the world. It is common for the Jews to speak of the Gentiles under this character, as things that are not. Thus, in the apocryphal book of Esther, she is brought in praying that God would not give his sceptre to those who are not, Esth. 14:11. Esdras, in one of the apocryphal books under his name, speaks to God of the heathen as those who are reputed as nothing, 2 Esdras 6:56, 57. And the apostle Paul seems to have this common language of the Jews in his view when he calls Abraham the father of us all before him whom he believed, God, who calleth those things that are not as though they were, Rom 4:17. The gospel is fitted to bring down the pride of both Jews and Greeks, to shame the boasted science and learning of the Greeks, and to take down that constitution on which the Jews valued themselves and despised all the world besides, that no flesh should glory in his presence (Co1 1:29), that there might be no pretence for boasting. Divine wisdom alone had the contrivance of the method of redemption; divine grace alone revealed it, and made it known. It lay, in both respects, out of human reach. And the doctrine and discovery prevailed, in spite of all the opposition it met with from human art or authority: so effectually did God veil the glory and disgrace the pride of man in all. The gospel dispensation is a contrivance to humble man. But, 2. It is as admirably fitted to glorify God. There is a great deal of power and glory in the substance and life of Christianity. Though the ministers were poor and unlearned, and the converts generally of the meanest rank, yet the hand of the Lord went along with the preachers, and was mighty in the hearts of the hearers; and Jesus Christ was made both to ministers and Christians what was truly great and honourable. All we have we have from God as the fountain, and in and through Christ as the channel of conveyance. He is made of God to us wisdom, righteousness, sanctification, and redemption (Co1 1:30): all we need, or can desire. We are foolishness, ignorant and blind in the things of God, with all our boasted knowledge; and he is made wisdom to us. We are guilty, obnoxious to justice; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt; and he is made sanctification, the spring of our spiritual life; from him, the head, it is communicated to all the members of his mystical body by his Holy Spirit. We are in bonds, and he is made redemption to us, our Saviour and deliverer. Observe, Where Christ is made righteousness to any soul, he is also made sanctification. He never discharges from the guilt of sin, without delivering from the power of it; and he is made righteousness and sanctification, that he may in the end be made complete redemption, may free the soul from the very being of sin, and loose the body from the bonds of the grave: and what is designed in all is that all flesh may glory in the Lord, Co1 1:31. Observe, It is the will of God that all our glorifying should be in the Lord: and, our salvation being only through Christ, it is thereby effectually provided that it should be so. Man is humbled, and God glorified and exalted, by the whole scheme.

Verse 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. (a) Bar Bahluli apud Castel. Lex. Polyglott. col. 2444. Vid. Euseb, Eccl. Hist. l. 1. c. 12.

Verse 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.

Verse 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. . 1 Corinthians 1:4 co1 1:4 co1 1:4 co1 1:4I 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.

Verse 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.

Verse 6

Even as the testimony of Christ was confirmed in you. By "the testimony of Christ" is meant the Gospel of Christ, which bears a testimony to his deity, his incarnation, his obedience, sufferings, and death, his resurrection from the dead, ascension to heaven, session at God's right hand, and intercession for the saints; to redemption by his blood, justification by his righteousness, pardon and atonement of sin by his sacrifice, and complete salvation by his obedience and death. This, as it had been preached to the Corinthians, was confirmed and established among them, by the signs and miracles with which it was attended; by the extraordinary gifts of the Spirit, particularly of prophecy bestowed on many of them; and by the internal power and energy of the Spirit, accompanying and applying it to their souls. Even as the testimony of Christ was confirmed in you. By "the testimony of Christ" is meant the Gospel of Christ, which bears a testimony to his deity, his incarnation, his obedience, sufferings, and death, his resurrection from the dead, ascension to heaven, session at God's right hand, and intercession for the saints; to redemption by his blood, justification by his righteousness, pardon and atonement of sin by his sacrifice, and complete salvation by his obedience and death. This, as it had been preached to the Corinthians, was confirmed and established among them, by the signs and miracles with which it was attended; by the extraordinary gifts of the Spirit, particularly of prophecy bestowed on many of them; and by the internal power and energy of the Spirit, accompanying and applying it to their souls. 1 Corinthians 1:7 co1 1:7 co1 1:7 co1 1:7So that ye come behind in no gift,.... Ordinary or extraordinary; a detail of the gifts which were bestowed on them is made in Co1 12:8; by which it appears that they were not inferior in gifts to any of the churches: waiting for the coming; or "the revelation" of our Lord Jesus Christ; who will appear a second time, come in great glory, will raise the dead, and judge both quick and dead; when gifts will cease and be of no more use, and when they must all be accounted for; and therefore, till that time comes, should be diligently made use of, and improved to the interest and service of Christ; who will surely come again, and call his servants and churches to an account for the talents he has intrusted them with; and whose coming is to be believed, loved, looked, and hoped for by all, that love him in sincerity and truth.

Verse 8

Who shall also confirm you unto the end,.... The author of this blessing of confirmation is not the Lord Jesus Christ, though he is mentioned in the latter part of Co1 1:7; and seems to be the antecedent to the relative "who" in this, but is not, for this confirmation is made in him; see Co2 1:21; and besides, it is in order that the saints might be blameless in the day of Christ, and so must design some other person distinct from him, which is God the Father, Co1 1:4, to whom the apostle gives thanks, and continues to do so unto this verse; in which he assures the saints of confirmation in grace by God, the author and giver of all grace: and which may be understood of their confirmation in the love and favour of God, from which there can be no separation; and of their establishment in the person of Christ, and in the doctrines of grace; and of the permanency of the grace of the Spirit in them, and of their perseverance in faith and holiness unto the end: that is, of their days; even until the day of Christ, when the good work begun in them shall be performed and finished; that is, "for ever", as the Ethiopic version reads it; for the love of God to his people always continues; their interest in Christ can never be lost; grace in them is an immortal seed; nor shall they be ever finally and totally moved away from the hope of the Gospel: that ye may be blameless; not in themselves, for no man is without his faults; none of God's children are without their failings and infirmities; they have whereof to blame themselves, and may be blamed by God too in a providential way; but they are so in Christ their head, being justified by his righteousness, and washed in his blood; and so in the sight of God, as considered in Christ; and will appear such in the day of our Lord Jesus Christ, when he shall descend from heaven, and take his saints to him, and present them to himself a glorious church, without spot or wrinkle, or any such thing.

Verse 9

God is faithful, by whom ye were called,.... These words contain arguments, assuring the saints of their confirmation in grace, and of their being preserved blameless to the day of Christ, taken from the faithfulness of God, who is always true to his promises: whatever he has said, he will do it; he will never suffer his faithfulness to fail; and since he has made so many promises concerning the establishment of his people, and their perseverance to grace, they may assure themselves of them; and also from his having called them by his grace, for whom he effectually calls by his grace, he glorifies; and particularly from his having called them into the fellowship of his Son Jesus Christ our Lord; to partake of his grace, and to be heirs of glory with him; to enjoy communion with him in private and public exercises of religion, which is an evidence of being in him, and of union to him; for it is not merely into the fellowship of his saints or churches, but into the fellowship of his Son they are said to be called; and such are members of Christ, of his body, of his flesh, and of his bone; and shall never be lost and perish, but shall be confirmed to the end; be preserved in him blameless, and presented to him faultless, and have everlasting life.

Verse 10

Now I beseech you, brethren,.... The apostle having observed the many favours and blessings bestowed on this church, proceeds to take notice of the divisions and contentions which were fomented in it; and in the most kind and tender manner entreats them to take every proper step to prevent schisms among them: he does not use his apostolical power and authority, or lay his injunctions and commands upon them, which he might have done, but most affectionately beseeches them; styling them brethren, as they were in a spiritual relation, being children of the same Father, members of the same body, and partakers of the same grace, and is a reason why they should not fail out by the way: and this obsecration is made by the name of the Lord Jesus; which he wisely judged must have its weight and influence on many of them, to whom that name must be dear and precious, and which they called upon and were called by; and shows, that he was not acting in his own name, and seeking his own profit; but was concerned in and for the name of Christ, and for his honour and interest, which lay at stake by their contentions. His earnest request to them is, that ye speak the same thing; profess the same truths, and express them in the same words; which shows the lawfulness, yea, necessity and usefulness, of confessions and articles of faith, being made and agreed to by members of churches; and which should be drawn up in a form of sound words, and abode by; for the introducing of new words and phrases is often the means of bringing in new doctrines, and of raising great contentions and animosities; wherefore using the same words to express truth by is a very proper and prudent expedient to prevent them: and that there be no divisions, or schisms among you; which are generally made by innovations in doctrine, or worship; by forming new schemes of religion, new articles of faith, and modes of discipline: but that ye be perfectly joined together in the same mind, and in the same judgment; which regards not only the sameness of love and affection, to one another, being, as the first Christians were, of one heart and of one soul; but their agreement in their judgments and sentiments, of both doctrine and discipline; and such an entire harmony and symmetry among them, as in the members of the body, where each member and bone being in their proper place, exactly answer to, and tally with each other; and which is the most effectual way to speak the same things, and so bar against all schisms and divisions; and such an agreement is absolutely necessary to the peace, comfort, and well being of a church; for how should "two", and much less more, "walk together", unless they are "agreed?" Amo 3:3.

Verse 11

For it hath been declared unto me, of you, my brethren,.... Lest the above advice of the apostle should be thought to be impertinent and needless, and to proceed upon groundless suspicions and jealousies of his, he signifies that he not only had some broad hints of their contentions and divisions, but the whole affair was laid open, and made manifest to him: the thing was a clear point to him; he had no reason at all to doubt of the truth of it; nor could they deny it, the proof was so strong, the evidence so full, being given by them which are of the house of Chloe. Some take Chloe to be the name of a place; a city so called is said to have been in Cappadocia; but it seems rather to have been the name of a woman. Horace (b) several times makes mention of a woman of this name, and so does Martial (c). Pausanias (d) calls the goddess Ceres by it, the goddess of husbandry; the word signifying green grass of the field. The person the apostle speaks of was one that very probably lived at Corinth, and was a member of the church there, and at the head of a family of great worth and credit; who being grieved at the growing animosities, and disturbances there raised, wrote to the apostle, and gave him a distinct account of them, desiring him to use his interest to put a stop to them. He mentions this family by name, to show that he had not took up an idle tale, and received reports from anybody, nor from a single person only, but from a family of repute among them; and who could have no other views in the relation of it to him, than the good of the church, and the glory of God: and what they had made out clearly to him was, that there are contentions among you; about their ministers, as appears afterward, as well as about opinions in doctrines, and ceremonies in worship, which occasioned undue heats, and great indecencies, tending to make rents and schisms among them, (b) Carrain. l. 3. Ode 7, 9, 19. (c) L. 4. Epigr. 22. & l. 9. Epigr. 13. (d) L. 1. sive Attica, p. 38.

Verse 12

Now this I say that everyone of you saith,.... This the apostle affirms not upon his own personal knowledge, but upon the credit of the report the house of Chloe had made unto him; and his meaning is not that every individual member of this church, but that many of them, and the far greater number of them, were in the following factions, some being for one minister, and some for another: one part of them said, I am of Paul; he had been instrumental in their conversion: he had baptized some of them, and first laid the foundation of a Gospel church among them; was a solid, brave, and bold preacher of the Gospel, and was set for the defence of it; wherefore he was the minister for them, and they were desirous of being called and distinguished by his name: but there was another party that said, and I of Apollos; in opposition to Paul, whom they despised, as a man whose aspect was mean; his bodily presence weak, made no figure in the pulpit; his speech low and contemptible; his discourses plain, not having that flow of words, and accuracy of expression, as Apollos had; who was an eloquent man, and mighty in the Scriptures, who coming to Corinth after the Apostle Paul, many were taken with his way of preaching; he was the preacher for them, and they chose to be called after him, and in distinction from others: whilst another company of them said, and I of Cephas; or Peter, in opposition both to Paul and Apollos; who with them were new upstart ministers, in comparison of Peter, who was with Christ from the beginning, and saw his miracles, and heard his doctrines; and, besides, had the apostleship and Gospel of the circumcision, on which account they highly valued him; for these must be supposed to be the converted Jews among them, who still retained a regard to the ceremonies of the law; wherefore they fixed on Peter as their minister, and to be called by his name: but others said, and I of Christ; which some take to be the words of the apostle, declaring who he was of, and for, and belonged unto; intimating that they, as he, should call no man father, or master, on earth, or be called by any other name than that of Christ. Others consider them as the words of the Corinthians, a small part of them who were very mean and contemptible, and therefore mentioned last, who chose to be known and called by no other name than that of Christians; but I rather think that these design a faction and party, to be condemned as the others. These were for Christ, in opposition to Paul, Apollos, and Cephas, and any other ministers of the word. They were for Christ without his ministers; they were wiser than their teachers; they were above being under any ministrations and ordinances; as the others attributed too much to the ministers of the Gospel, these detracted too much from them, and denied them to be of any use and service. Some persons may be, in such sense, for Christ, as to be blame worthy; as when they use his name to deceive men, or divide his interest.

Verse 13

Is Christ divided?.... Some read the words as an assertion, "Christ is divided"; that is, his body, the church, is divided by such factions and parties; though in some copies the note of interrogation, is put before the clause, and so to be rendered, "is Christ divided?" no; his human body was not to be divided; a bone of him was not to be broken, Joh 19:36; the seamless garment he wore was not to be rent asunder, Joh 19:23; nor is his mystical body, the church, to be torn in pieces by schisms and divisions; nor is anyone part of his Gospel different from, or opposite to another part of it; his doctrine is the same as preached by one minister and another, and is all of a piece, uniform and harmonious. Christ is not divided from his Father, not in nature; though he is to be distinguished from him, yet not to be divided; he is one in nature with him, though he is a distinct person from him; nor is he, nor can he, or will be ever separated from him; nor is he to be divided from him in his works and actions, with whom he was jointly concerned in creation, providence, and grace; and such are to be blamed as dividers of Christ from the Father, who talk of Christ to the exclusion of the Father, or to the dropping and neglect of any of his acts of grace; as his everlasting love to his chosen ones, the eternal election of them in Christ, the covenant of grace made with him, and the instance of his grace in the gift and mission of his Son: nor is Christ divided from himself, not in his nature and person; the two natures, human and divine, are united in one person; they are to be distinguished, and not to be confounded, yet not to be separated as to wake two distinct persons: nor in his offices; a whole Christ is to be received; Christ in his kingly as well as in his priestly office; to claim him as a Saviour and disown him as a King, is dishonourable to him; it is to make one end of his death void, as much as in such lies, which is, that he may be Lord of dead and living; and argues a carnal selfish spirit, and that faith in him is not right: such are to be blamed for being for Christ, and as dividers of him, who talk of being saved by him, and yet would not have him to rule over them. Nor is he divided from his Spirit, not from the person of the Spirit; he is to be distinguished from him as a person, but is one in nature with him; nor from his gifts and graces, which he has as man and Mediator without measure; nor from the work of the Spirit; for it is his grace the Spirit of God implants in the hearts of men: it comes from him, it centres in him, it makes men like him, and glorifies him; such who cry up Christ, and cry down the work of his Spirit upon the soul, are to be blamed for being for Christ, and to be reckoned dividers of them as much as in them lies: nor is Christ divided from his church and people; there is a close union between them, and he dwells in them, and among them; and they are to be blamed that talk of Christ, and never meet with his saints in public service and worship: nor is he divided from his ministers, word, and ordinances; Christ is the sum of the ministry of the word; the ordinances are instituted by him; he submitted to them himself, and is the substance of them, and has promised his presence in them to the end of the world: and what God has put together, let no man put asunder, Was Paul crucified for you? no; he had taught them another doctrine; namely, that Christ was crucified for them, that he died for their sins, and had bought them with the price of his own blood; and therefore they were not to be the servants of men, or to call any man master, or to be called by his name, or any other man's, only by Christ's, who had redeemed them by his blood; so that they were not their own, nor any other's, but his, and ought to glorify him with their souls and bodies, which were his, Or were ye baptized in the name of Paul; no; but in the name of the Father, of the Son, and of the Holy Ghost. The apostle did not pretend to be the author of a new revelation, or the propagator of a new religion, but was a preacher of the Gospel, and an administrator of the ordinances of Christ; wherefore he baptized not in his own name, but in the name of Christ: to whose worship and service such as are baptized are devoted, and not to the service of men, and therefore not to be called after their names.

Verse 14

I thank God that I baptized none of you,.... The Alexandrian copy and the Syriac version read, "I thank my God"; not that the apostle disliked the ordinance of baptism, or the administration of it; and much less that he thought it criminal, or an evil in him to perform it; nor was he at any time displeased at the numbers of persons who desired it of him; but on the contrary rejoiced where proper subjects of it were brought to a submission to it; but inasmuch as some persons in the church at Corinth made such an ill use of his having baptized them, he was greatly thankful that it was so ordered in providence, that the far greater part of them were baptized by other ministers, either by those who were with him, or came after him; and that he baptized none of them with his own hands, but Crispus and Gaius. The former of these was the chief ruler of the Jewish synagogue at Corinth, who hearing the apostle, and believing in Christ, was baptized by him, Act 18:8 and the latter was a very liberal and hospitable man, and was the apostle's host, whilst he was at Corinth; see Rom 16:23.

Verse 15

Lest any should say that I had baptized in my own name. The Alexandrian copy, and some others, and the Vulgate Latin version, read, "lest anyone should say that ye were baptized in my name"; and the Ethiopic version renders it, "that ye might not say we have been baptized in his name". This gives the true reason why the apostle was so thankful he had baptized no more of the members of this church, lest either some should reproach him, as having done it in his own name, and as seeking his own honour and interest; or lest others should affect, from their being baptized by him, to be called by his name, as if he was the author and patron of a new sect. Lest any should say that I had baptized in my own name. The Alexandrian copy, and some others, and the Vulgate Latin version, read, "lest anyone should say that ye were baptized in my name"; and the Ethiopic version renders it, "that ye might not say we have been baptized in his name". This gives the true reason why the apostle was so thankful he had baptized no more of the members of this church, lest either some should reproach him, as having done it in his own name, and as seeking his own honour and interest; or lest others should affect, from their being baptized by him, to be called by his name, as if he was the author and patron of a new sect. 1 Corinthians 1:16 co1 1:16 co1 1:16 co1 1:16And I also baptized the household of Stephanas,.... The same name with "Stephanios", or "Stephanio" in Pliny (e). Before he says he had baptized none but Crispus and Gaius; but recollecting things, he corrects himself, and observes, that he had also baptized the household of Stephanas, who by the Greek writers is thought to be the same with the jailer baptized by the apostle at Philippi, but was now removed from thence to Corinth, and was become a famous and useful man there. No argument can be formed from the baptism of his household in favour of infant baptism, since it must be first proved that he had any infants in his family, and that these were baptized; and if his household and the jailer's are the same, it is certain that his household were such who were capable of having the word of God spoke to them, and who actually did believe in God. And if they were not the same, yet it is clear that this household of Stephanas consisted of adult, converted, and very useful persons; they were the firstfruits of Achaia, and had addicted themselves to the ministry of the saints, Co1 16:15. Besides, that is, the above mentioned persons, I know not whether I baptized any other; meaning at Corinth, for he might have baptized, and doubtless did baptize many more in other places, for anything that is here said to the contrary: of this he would not be positive; for though he might fully know, and well remember, on recollection, who, and how many, were baptized by him with his own hands there, yet he could not tell but that some persons might have removed thither, and become members of the church in that place, who had been baptized by him elsewhere, (e) Nat. Hist. l. 7. c. 48.

Verse 17

For Christ sent me not to baptize,.... Some think the apostle refers to his particular mission from Christ, Act 26:16 in which no mention is made of his administering the ordinance of baptism; but no doubt he had the same mission the rest of the apostles had, which was to baptize as well as preach; and indeed, if he had not been sent at all to baptize, it would have been unlawful for him to have administered baptism to any person whatever; but his sense is, that baptism was not the chief and principal business he was sent about; this was to be done mostly by those preachers of the word who travelled with him, or followed after him: he was not sent so much about this work, but to preach the Gospel; for which he was most eminently qualified, had peculiar gifts for the discharge of it, and was greatly useful in it. This was what he was rather sent to do than the other, and this "not with wisdom of words". Scholastic divinity, or the art of disputation, is by the (f) Karaites, a sect among the Jews, called , "wisdom of words": this the apostle seems to refer to, and signifies he was not sent with, or to preach, with words of man's wisdom, with human eloquence and oratory, with great swelling words of vanity, but in a plain, humble, modest manner; on which account the false teachers despised him, and endeavoured to bring his ministry into contempt with others: but this way and manner of preaching he chose for this reason, lest the cross of Christ should be made of none effect; that is, either lest men's ears and fancies should be so tickled and pleased with the eloquence of speech, the elegancy of diction, and accuracy of expression, the cadency of words, and beauty of the oration, with the manner, and not with the matter of preaching, and so the true use, end, and design of the doctrine of a crucified Christ be defeated; or lest the success of the ministry should be attributed to the force of enticing words, and the strength and persuasion of oratory, and not to the energy of divine power attending the doctrine of the cross, (f) Sepher Cosri Orat. 5. Sign. 15, 16. fol. 277. 2. 278. 1.

Verse 18

For the preaching of the cross,.... Not of the Christian's cross, which he is to take up and bear for the sake of Christ; though this is a doctrine taught by Christ, and his apostles, and found to be true by the saints in all ages; and is what is had in great aversion and contempt, being very disagreeable to the natural man: but of the cross of Christ, the doctrine of salvation by a crucified Christ; or the doctrine of peace and reconciliation by the blood of his cross, and of righteousness, pardon, atonement, and satisfaction by the offering up of himself upon it as a sacrifice for sin, is here intended; and which is foolishness in the esteem of many; and that because man's wisdom has no hand either in forming the scheme of it, or in the discovery of it to the sons of men; and besides, being revealed, it is very disagreeable to the carnal reason of man. This way of preaching is very impolite and unfashionable, and therefore despised; it is a doctrine which is not received by the wise and learned, but has been in all ages loaded with reproach, stigmatized either as a novel or licentious doctrine, and attended with persecution; though the only doctrine God owns for conversion, which administers comfort to distressed souls, and is food for the faith of believers; yea, it is a display of the highest wisdom; is what angels approve of, and desire to look into; is wiser than the wisdom of men; it has made foolish the wisdom of this world, and is what is only able to make a man wise unto salvation; and yet this doctrine is accounted foolish, yea foolishness itself; but to whom is it so? to them that perish. All mankind are in a lost and perishing condition, by reason of sin, and want of righteousness. There are some who shall not perish; the Father has chose them unto salvation, the Son has redeemed them, and the Spirit sanctifies them; but there are others who do perish in their sins; wicked and ungodly men, Carried away with their own lusts and blinded by Satan, the god of this world: these are they that are lost, to whom the Gospel is hid, and who judge it foolishness; but their judgment of it is not to be regarded, being no more capable to judge of the glory and wisdom of the Gospel, than a blind man is of colours: but unto us which are saved; who are chosen in Christ unto salvation; whose persons and grace are secured in Christ, and in the everlasting covenant; for whom Christ has wrought out salvation; and to whom it is applied by the Spirit of God; and who are kept unto the full enjoyment of it by divine grace: to thest is the power of God; organically or instrumentally; it being the means of quickening them when dead in sin, of enlightening their dark minds, of unstopping their deaf ears, of softening their hard hearts, and of enemies making them friends to God, Christ, and his people: and it is likewise so declaratively, there being a wonderful display of the power of God in the ministration of it; as may be seen when observed who were the first preachers of it, men of no figure in life, of no education, illiterate mechanics, very mean and abject; into these earthen vessels were put the treasure of the Gospel, that the excellency of the power might appear to be of God, and not man; as also the doctrine they preached, a crucified Christ, disagreeable to the wisdom of men; the manner in which they spread it, not by force of arms, by carnal weapons, but spiritual ones; moreover, the opposition they met with from rabbins, philosophers, princes, kings, and emperors, and all the states and powers of the world; and yet in how short a time, maugre all opposition, did they carry the Gospel throughout the whole world, to the conversion of millions of souls, and the planting of churches everywhere; and which Gospel has continued and increased, notwithstanding the efforts of persecutors and false teachers, and all the power and artifice of men and devils; all which can be attributed to nothing else but the mighty power of God: add to this, that the Gospel is the power of God in the esteem of the saints, who know it to be so by inward experience; they have felt the power of it on their hearts; it has wrought effectually in them, and therefore they are the best judges, and are capable of giving the best account of it.

Verse 19

As it is written,.... The passage referred to is in Isa 29:14 where it is read, "the wisdom of their wise men shall perish; and the understanding of their prudent men shall be hid"; and is rendered by the Septuagint, "I will destroy the wisdom of the wise, and will hide the understanding of the prudent": which is much the same with the apostle's version of it: and the sense of the prophecy is, that in the times of the Messiah, under the Gospel dispensation, the mysteries of grace should be hid from the wise rabbins among the Jews, the Scribes and Pharisees, who, with all their sagacity, parts, and learning, would not be able to comprehend the doctrines of the Gospel; by these their wisdom and understanding would be nonplussed, so that they would reject them as foolishness, because their carnal reason could not reach them; which shows what an infatuation they were given up to: and if this should be the case, as it was with the wise and learned philosophers among the Gentiles, it need not be wondered at; it was what was foretold in prophecy concerning the Jews, who had the oracles of God, and the advantage of a divine revelation; and therefore it need not be stumbling to them that are saved, that the Gospel should meet with so much scorn and contempt among them that perish in the Gentile world. These words are very pertinently cited by the apostle, since they are acknowledged by the Jews themselves to signify the departure of wisdom from the wise men of Israel, in the times of the destruction of the temple, as Jarchi on the place observes. where it is read, "the wisdom of their wise men shall perish; and the understanding of their prudent men shall be hid"; and is rendered by the Septuagint, "I will destroy the wisdom of the wise, and will hide the understanding of the prudent": which is much the same with the apostle's version of it: and the sense of the prophecy is, that in the times of the Messiah, under the Gospel dispensation, the mysteries of grace should be hid from the wise rabbins among the Jews, the Scribes and Pharisees, who, with all their sagacity, parts, and learning, would not be able to comprehend the doctrines of the Gospel; by these their wisdom and understanding would be nonplussed, so that they would reject them as foolishness, because their carnal reason could not reach them; which shows what an infatuation they were given up to: and if this should be the case, as it was with the wise and learned philosophers among the Gentiles, it need not be wondered at; it was what was foretold in prophecy concerning the Jews, who had the oracles of God, and the advantage of a divine revelation; and therefore it need not be stumbling to them that are saved, that the Gospel should meet with so much scorn and contempt among them that perish in the Gentile world. These words are very pertinently cited by the apostle, since they are acknowledged by the Jews themselves to signify the departure of wisdom from the wise men of Israel, in the times of the destruction of the temple, as Jarchi on the place observes. 1 Corinthians 1:20 co1 1:20 co1 1:20 co1 1:20Where is the wise? where is the Scribe?.... These are the apostle's own words; though he may allude to Isa 33:18 where there are some phrases much like these, but the meaning is very different. Though they are interpreted by the Talmudists (g) in a sense pretty near the apostle's; for thus they remark upon them, "where is the Scribe? he that counts all the letters which are in the law; "where is the receiver, or weigher?" who weighs all the light and heavy things in the law; "where is he that counted the towers?" he who counts, or teaches the three hundred traditions: so that they understand these of their Scribes and Misnic doctors, and such that are curious searchers into the hidden senses of Scripture. The apostle also seems to allude to a distinction that obtained among the Jews, of wise men, Scribes, and mystical interpreters of the word. They had their "wise men", which was a general name for men of learning and knowledge; and their "Scribes", who interpreted the law in the literal and grammatical sense; and their "preachers, or disputers", who diligently searched into the hidden meaning of the Scriptures, and sought for and delivered out the mystical and allegorical sense of them, and who used to dispute about them in their schools. These three are sometimes to be met with together, and as distinct from each other. They say (h) that "God showed to the first man every generation, "and its expounders, or disputers"; and every generation, "and its wise men"; and every generation, "and its Scribes." And the apostle's sense is, "where is the wise?" the man that boasts of his superior wisdom and knowledge in the things of nature, whether among the Jews or Gentiles; "where is the Scribe?" the letter learned man, who takes upon him to give the literal sense of the law, where is the disputer of this world? the Jewish world, who pretends to the knowledge of the more abstruse and secret senses of Scripture; where are these men? they are not to be found among those that God employs in the ministration of the Gospel; he has laid them aside, and chosen others, where are they? what use have they been of to men? are men under their instructions the better, either in principle or practice? where are the thousands that have been turned to God by their wisdom, as can be shown by the faithful ministers of the Gospel? where are they? let them come and produce their cause, and bring forth their strong reasons against the Gospel they account foolishness, and try if these will stand before its superior power and wisdom; where are they? are they not fools, with all their wisdom and learning? The words may be rendered, "where is the searcher, or inquirer of this world?" and may design the same sort of persons whom the Jews call , "the wise men of search, or inquiry" (i), and sometimes , "the men of search, or inquiry" (k); by whom they seem to intend such who search into the nature of things, who study natural philosophy, Hath not God made foolish the wisdom of this world? by bringing in the Gospel scheme, which the men of the world, the greatest wits in it, are not able to understand; by laying their wisdom aside as useless in the business of salvation; by showing it to be vain and empty, and of no service in things spiritual and divine; by detecting, through the ministration of the Gospel, the sophisms of men, and showing that the schemes both Jews and Gentiles give into abound with folly, with stupid notions, and are full of gross errors and fatal mistakes, (g) T. Bab. Sanhedrin, fol. 106. 2. & Chagiga, fol. 15. 2. (h) Bereshit Rabba Parash. 24. fol. 21. 1. Vid. T. Bab. Avoda Zara, fol. 5. 1. & Sanhedrin, fol. 38. 2. (i) Kimchi in Sopher Shorashim, rad. & in Psal. cii. 26. (k) Aben Ezra in Psal. civ. 29.

Verse 21

For after that in the wisdom of God,.... These words contain a reason proving the infatuation of men, with respect to "the wisdom of God"; by which may be meant either Christ, who is the wisdom of God, was in the world, and yet the world of the Jews, and their chief Rabbins among them, with all their wisdom, neither knew him, nor God his Father; or the Gospel, which is also so called, and though this was come, both into the Jewish and Gentile world, yet neither of them, by their natural wisdom, knew the God of grace, so manifestly revealed in it; or rather the works of creation, in which there is such a visible display of the wisdom of God: yet "the world by wisdom knew not God"; the author of them: the Gentiles knew him not in any spiritual and saving manner, as in Christ, or the God of all grace; yea, they knew him not as the God of nature to be the one, only, true God; they knew him not so as to glorify him as God, or to worship him in a right way and manner: wherefore, it pleased God by the foolishness of preaching to save them that believe; it was his purpose and decree within himself; it was his sovereign good will and pleasure; it was what he, without any motion from, or merit in the creature, resolved of himself from all eternity that he would "save", not the wise man, the Scribe, the disputer of this world, the rationalist, the talker, nor the worker, but "them that believe" in his Son; that look unto him, venture on him, and commit the care and keeping of their souls to him, however weak, mean, and despicable they may otherwise be; or whether they believe with a weak, or a strong faith, so be it, it is but true: the Ethiopic version reads, "that believe in this foolish doctrine"; and this he determined to do, and did, "by the foolishness of preaching"; or by that sort of preaching, which both for the matter of it, Christ, that itself, and the manner of it, the world reckons foolishness; and which are the things of the Father's grace in election, of the Son's grace in redemption, and the Spirit's in regeneration: so the wise men of the world, with all their wisdom, are left ignorant of God, and perish in their sins, whilst the Gospel they despise is the power of God unto salvation to all that believe in Christ; this, through efficacious grace, becomes the means of regenerating and quickening men, showing them their need of salvation, and where it is, and of working faith in them to look to Christ for it.

Verse 22

For the Jews require a sign,.... The Jews had always been used to miracles, in confirmation of the mission of the prophets sent unto them, and therefore insisted on a sign proving Jesus to be the true Messiah; except signs and wonders were wrought, they would not believe; and though miracles were wrought in great numbers, and such as never man did, they remained incredulous, and persisted in demanding a sign from heaven, and in their own way; and it was told them that no other sign should be given them, but that of the prophet Jonah, by which was signified the resurrection of Christ from the dead; this was given them, and yet they believed not, but went on to require a sign still; nothing but miracles would do with them, and they must be such as they themselves pleased: the Alexandrian copy, and some others, and the Vulgate Latin version, read "signs", in the plural number: and the Greeks seek after wisdom; the wisdom of the world, natural wisdom, philosophy, the reason of things, the flowers of rhetoric, the ornaments of speech, the beauties of oratory, the justness of style and diction; as for doctrines they regarded none, but such as they could comprehend with, and account for by their carnal reason, everything else they despised and exploded. Hence we often read (l) of , "the Grecian wisdom", or wisdom of the Greeks; which, the Jews say (m), lay in metaphors and dark sayings, which were not understood but by them that were used to it; the study of it was forbidden by them, though some of their Rabbins were conversant with it (n), (l) T. Bab Menachot, fol 99. 2. Bava Kama, fol. 82. 2. (m) Maimon & Bartenora in Misn. Sota, c. 9. sect. 14. (n) Shalshelet Hakabala, fol. 25. 1. Ganz. Tzemach David, par. 3. fol. 31. 2.

Verse 23

But we preach Christ crucified,.... Regardless of the sentiments and opinions of Jews and Gentiles, of what the one required and the other sought after; and in opposition to all their senseless and groundless cavils, the apostle and his fellow ministers continued preaching the doctrine of salvation by a crucified Christ, and him only; though it was unto the Jews a stumblingblock; as was prophesied it should be, and as it came to pass; for they not only stumbled at the meanness of his birth, parentage, and education, at his ministry, miracles, company and audience; but especially at his sufferings and death: it was a stumbling to them that he should die at all, for they understood out of their law, that Christ should abide for ever; and it was more so that he should die the death of the cross, by which, according to their law, he appeared to be accursed; and most of all this was stumbling to them, because they expected a temporal kingdom to be set up by him: and unto the Greeks foolishness; as that the Son of God should be crucified; that riches should come through his poverty, and men be brought to a kingdom and glory through one so mean and abject; that there should be life for men in his death, and salvation through his crucifixion, or the shameful death of the cross; that blessings should come through his being made a curse; and that his death should be an expiatory sacrifice for the sins of men; and that justification should be by one that was condemned; and peace and pardon should be by his blood; and that he should be raised again from the dead. These things were the subject of their ridicule and banter, and, in their opinion, deserved rather to be laughed at than credited. The Alexandrian copy, and others, and the Vulgate and all the Oriental versions, read, "unto the Gentiles".

Verse 24

But unto them which are called,.... Effectually, by the grace of God, not merely externally, but internally; these have other sentiments of Christ, and the doctrine of salvation by him; for being called out of darkness, and savingly illuminated by the Spirit of God, they see wisdom, beauty, glory, excellency, and suitableness in Christ, and in his Gospel; and having felt the power of it upon their souls, with them, both Jews and Greeks, of whatsoever nation they be, and whatsoever their prejudices have been, Christ, to them is, the power of God, and the wisdom of God: he is "the power of God"; this is opposed to the Jews who stumbled at his weakness, his sufferings and death, even the death of the cross; and is to be understood of him, not as God, in which sense he is Mighty, yea, the Almighty, and which appears by his works of creation and providence; but as Mediator, and of him in his low and mean estate, and even when he was crucified through weakness; in respect to that very thing in which he was weakness, and so stumbling, to others, he is to them that are called the power of God; as is clear by his bearing all the sins of his people in his own body, on the tree, the cross whereon he was crucified, and all the punishment due thereunto; and yet he failed not, nor was he discouraged, nor did he give out, till he had satisfied law and justice perfectly, and made a full end of sin, and an entire reconciliation for iniquity; as also by destroying, by his death, the devil, who had the power of death, and spoiling all his principalities and powers, triumphing over them on his cross; by redeeming his people from all their sins, and the curse of the law, and from him that was stronger than they; by abolishing death, and at last raising himself from the dead; all which show him, even when and "though" crucified, to be the power of God, or to be possessed of Almighty power; for these are things which a mere creature could never have done: and he is "the wisdom of God", also, in the account of these persons; and which likewise is to be understood, it being opposed to the opinions the Greeks had of him, not of him as the essential wisdom of God, as he is the wise Creator and Governor of the universe; but of him as Mediator, and in respect to that for which the Greeks accounted him foolishness: for in redemption and salvation by a crucified Christ, God hath abounded towards us in all wisdom and prudence: there is in this article a high display of the wisdom of God; for hereby justice was satisfied in that nature which sinned, and Satan destroyed in that nature which he himself had been the ruin of; hereby sin was condemned, and yet the sinner saved; pardon and justification came to be in a way of grace, and yet of strict justice; all the divine perfections harmonize, and are glorified, and God has hereby executed his wise designs and counsels of old; yea, even the wisdom of God is seen in Christ's dying the death of the cross, whereby he appeared to be made a curse for us, that he might redeem us from the curse of the law, and that the blessing of Abraham might come upon us.

Verse 25

Because the foolishness of God,.... Not that there is any such thing as "foolishness" in God, nor the least degree of weakness in him; but the apostle means that which the men of the world esteem so, and therefore, by an ironical concession, calls it by those names; by which is intended either Christ, who, as crucified, is counted foolishness; yet he "is wiser than men": yea, even than Solomon, who was wiser than all men besides; Christ is greater than he in wisdom, having all the treasures of wisdom and knowledge in him; yea, in redemption by the blood of his cross, which is accounted such an egregious instance of folly, there is such a display of wisdom as surpasses all the wisdom of men and angels: and though he is, as crucified, esteemed as the weakness of God, yet in this respect, is stronger than men; stronger than the strong man armed; and has done that by his own arm, has brought salvation for his people, which neither men nor angels could ever have done: or all this may be understood of the Gospel of Christ, which is condemned as folly and weakness, and yet has infinitely more wisdom in it, than is to be found in the best concerted schemes of the wisest philosophers; and has had a greater influence on the minds and manners of men than theirs ever had; it is the manifold wisdom of God, and the power of God unto salvation. Moreover, these words may be applied to the saints, called in Co1 1:27. the foolish and weak things of the world; and yet even these, in the business of salvation, how foolish soever they may be in other respects, are wiser than the wisest of men destitute of the grace of God; and however weak they are in themselves, in their own esteem, and in the account of others, they are able to do and suffer such things, through the strength of Christ that no other men in the world are able to perform or endure. The phrases here used seem to be a sort of proverbial ones; and the sense of them is, that whatever, in things divine and spiritual, has the appearance of folly and weakness, or is judged to be so by carnal men, is wiser and stronger not only than the wisdom and strength of men, but than men themselves with all their wisdom and strength. It is very likely, that proverbial expressions of this kind, with a little alteration, were used by the Jews. The advice the young men gave to Rehoboam is thus paraphrased by the Targumist (o), , "my weakness is stronger than the strength of my father"; which is very near the same with the last clause of this verse, (o) In 2 Chron. x. 10.

Verse 26

For ye see your calling, brethren,.... That is, those that were called by the grace of God among them; for as circumcision and uncircumcision stand for circumcised and uncircumcised persons, and election for elect persons, and righteousness for righteous persons, Rom 3:30 so here "calling" designs men called by grace; the manner of whose calling, and what sort of persons they were, the apostle signifies, they did or might, or ought, to see, observe, and consider; for respect is here had, not, as some have thought, to the first preachers of the Gospel, who were mechanics, fishermen, illiterate persons, very mean and despicable; but to the members of the church at Corinth, whether public preachers, or private members. The city of Corinth had in it many noble families, of high birth and quality, abounded with learned philosophers and rich merchants; and yet it was easy to be seen, how that not many wise men after the flesh, not many mighty, not many noble are called. The apostle does not say that there were none of the wise, the mighty, and noble called; for there were Crispus, and Sosthenes, rulers of the synagogue, and Gains a rich hospitable man, and Erastus the chamberlain of the city, and it may be some others of a like or better figure in life; but there were not many of them; instances of this kind are but few recorded in the Scripture; as Joseph of Arimathea a rich counsellor, Paulus Sergius a Roman deputy, Dionysius the Areopagite, and some in Caesar's palace; which show that nobility, riches, and learning, as they do not at all contribute towards a man's salvation, so neither can they hinder it where grace takes place; but, generally speaking, God has thought fit, for wise reasons, to choose and call persons of different characters.

Verse 27

But God hath chosen the foolish things of the world,.... So the Jews, in distinction from their wise Rabbins and doctors, call others, , "the fools of the world" (p); the persons whom God made choice of from all eternity, as appears by his calling them in time, are such who with respect to the wisdom of the world are foolish; have not those natural parts and abilities, that sagacity and penetration in things natural and civil, that knowledge and learning which many others have; and are therefore esteemed foolish by the men of the world, in comparison of whom; who are the wise and prudent, they are but babes: and God's end in his choice of them, and calling them, is to confound the wise; who sooner or later will be brought to shame and confusion, to see such idiots, as they took them to be, wiser than they in the business of salvation; having been directed and influenced by divine grace to choose that good part, which shall never be taken from them, when they will be stripped of their nobility, wealth, and wisdom; to see these men go into the kingdom of heaven, and they themselves shut out: and God hath chosen the weak things of the world; who cannot boast of their birth and pedigree, of their ancient and illustrious families; have no titles of honour to aggrandize them, nor estates, possessions, and worldly substance to support themselves with; and this he has done, to confound the things which are mighty; as Haman was by the advancement of Mordecai. It will be to the utter confusion of the rich and mighty, to see persons of the lowest class in life made kings and priests by Christ, set among princes, and upon the throne of glory; and they themselves fleeing, and calling to the mountains to fall upon them, and cover them from the sight of him that sits on the throne, and the Lamb, (p) Zohar in Numb. fol. 63. 3. & 65. 4.

Verse 28

And base things of the world,.... Who are reckoned the filth of the world, and the offscouring of all things; men of mean birth, education, and business of life: and things that are despised; and set at nought, as poor persons generally are; yet God hath chosen them; even the poor of this world, rich in faith, and heirs of a kingdom: yea, and things which are not; some think the Gentiles are here intended, who by the Jews are called "things that are not": as in the apocryphal books: "O Lord, give not thy sceptre unto "them that be nothing", and let them not laugh at our fall; but turn their device upon themselves, and make him an example, that hath begun this against us.'' Est 14:11 "56 As for the other people, which also come of Adam, thou hast said that "they are nothing", but be like unto spittle: and hast likened the abundance of them unto a drop that falleth from a vessel. 57 And now, O Lord, behold, these heathen, which have ever been "reputed as nothing", have begun to be lords over us, and to devour us.'' (2 Esdras 6) See Gill on Rom 4:17 for note on non-entities, or such who are not in being, are meant; but who are not accounted of, or are reckoned as nothing; and these the Lord calls by his grace, as a fruit and evidence of electing love: to bring to nought things that are; who, on the account of their noble birth, large possessions, and high attainments in knowledge and learning, thought themselves something; all which will one day be abolished, and will stand them in no stead with regard to future happiness and glory. The Jews (q) have a saying quite contrary to all this, that "the Shekinah, or presence of God, does not dwell on any but upon a wise man, a mighty man, and a rich man. (q) T. Bab. Sabbat, fol. 92. 1.

Verse 29

That no flesh should glory in his presence. That is, "in the presence of God", as some copies, and the Arabic and Ethiopic versions read; not in their blood, birth, families, lineage, and natural descent; nor in their might, power, and dominion; nor in their riches, wealth, and substance; nor in their wisdom, learning, and parts: for however these may be gloried in before men, yet not before God. These are of no account with him, nor will they be regarded by him, or men on account of them; and he has taken a method in choosing and calling the reverse of these, to stain the glory of all flesh, that no man may attribute his salvation to any thing of the creature, but wholly to the sovereign grace and good pleasure of God. That no flesh should glory in his presence. That is, "in the presence of God", as some copies, and the Arabic and Ethiopic versions read; not in their blood, birth, families, lineage, and natural descent; nor in their might, power, and dominion; nor in their riches, wealth, and substance; nor in their wisdom, learning, and parts: for however these may be gloried in before men, yet not before God. These are of no account with him, nor will they be regarded by him, or men on account of them; and he has taken a method in choosing and calling the reverse of these, to stain the glory of all flesh, that no man may attribute his salvation to any thing of the creature, but wholly to the sovereign grace and good pleasure of God. 1 Corinthians 1:30 co1 1:30 co1 1:30 co1 1:30But of him are ye in Christ Jesus,.... These words, as they direct to the proper object of glorying, Christ, so they show the high honour the called ones are brought to in and through Christ, and are opposed to their outward meanness, folly, weakness, poverty, and contempt. They are first of God the Father, of his own rich free grace and goodness, without any regard to any motive, merit, or desert of theirs, put into Christ by electing grace, in whom they are preserved and blessed; and which is their original secret being in him; and is made manifest by regenerating grace, by their being made new creatures; which also is not owing to their blood, or to the will of the flesh, or to the will of man, but to God and his free favour in Christ: and in consequence of their being in Christ, as their head and representative, he becomes all to them, which is here expressed, who of God is made unto us wisdom. Though they are foolish creatures in their own and the world's esteem, yet Christ is their wisdom; he is so "efficiently", the author and cause of all that spiritual wisdom and understanding in divine things they are possessed of; he is so "objectively", their highest wisdom lying in the knowledge of his person, blood, and righteousness, of interest in him, and salvation by him; with which knowledge eternal life is connected: and he is so "representatively"; he is their head, in whom all their wisdom lies; he acts for them as their wisdom to God, he is their Counsellor, their Advocate, who pleads and intercedes for them, and as their wisdom to men, and gives them a mouth and wisdom which their adversaries are not able to gainsay; and having the tongue of the learned, he speaks a word in season to themselves, when weary, distressed, and disconsolate, and for them in the court of heaven; he is their wisdom, to direct their paths, to guide them with his counsel, in the way they should go, safe to his kingdom and glory: and righteousness. He is the "author" of righteousness; he has wrought out and brought in one for them, which is well pleasing to God, satisfying to his justice, by which his law is magnified and made honourable; which justifies from all sin, and discharges from all condemnation, is everlasting, and will answer for them in a time to come; this he has brought in by the holiness of his nature, the obedience of his life, and by his sufferings and death: and which is "subjectively" in him, not in themselves; nor does it lie in any thing wrought in them, or done by them; but in him as their head and representative, who by "imputation" is made righteousness to them; and they the same way are made the righteousness of God in him; or in other words, this righteousness, by an act of the Father's grace, is imputed, reckoned, and accounted to them as their justifying righteousness: and sanctification; Christ is the sanctification of his people, through the constitution of God, the imputation of the holiness of his nature, the merits of his blood, and the efficacy of his grace, he is so "federally" and "representatively"; he is their covenant head, and has all covenant grace in his hands for them, and so the whole stock and fund of holiness, which is communicated to them in all ages, until the perfection of it in every saint: this is sanctification in Christ, which differs from sanctification in them in these things; in him it is as the cause, in them as the effect; in him as its fountain, in them as the stream; in him it is complete, in them it is imperfect for the present: and they have it by virtue of union to him; sanctification in Christ can be of no avail to any, unless it is derived from him to them; so that this sanctification in Christ does not render the sanctification of the Spirit unnecessary, but includes it, and secures it: likewise Christ is the sanctification of his people "by imputation", as the holiness of his human nature is, together with his obedience and sufferings, imputed to them for their justification; Christ assumed an holy human nature, the holiness of it was not merely a qualification for his office as a Saviour, or what made his actions and sufferings in that nature significant and useful, or is exemplary to men; but is a branch of the saints justification before God: the law required an holy nature, theirs is not holy; Christ has assumed one not for, himself, but for them, and so is the end of the law in all respects: and this may be greatly designed in the whole of this passage; "wisdom" may stand in general for the wise scheme of justification, as it is laid in Christ; "sanctification" may intend the holiness of his nature; "righteousness" the obedience of his life; and "redemption" his sufferings and death, by which it is obtained: but then justification and sanctification are not to be confounded; they are two distinct things, and have their proper uses and effects; sanctification in the saints does not justify, or justification sanctify; the one respects the power and being of sin, the other the guilt of it. Moreover, Christ is the sanctification of his people "meritoriously"; through the shedding of his blood, whereby he has sanctified them, that is, expiated their sins, and made full atonement for them; see Heb 10:10. Once more, he is their sanctification "efficiently"; by his Spirit, as the author, and by his word, as the means; he is the source of all holiness, it all comes from him, and is wrought by his Spirit in the heart; which lies in filling the understanding with spiritual light and knowledge; the mind with a sense of sin, and a detestation of it; the heart with the fear of God; the affections with love to divine objects and things; the will with submission and resignation to the will of God in all respects; and is exercised in living a life of faith on Christ, and in living soberly, righteously, and godly, before God and man: and this, though imperfect now, will be perfected from and by Christ, without which it is impossible to see the Lord: and redemption; which he is by the appointment of his Father, being foreordained to it before the foundation of the world; and this sense of the word made will agree with every clause in the text; and he is so efficiently, having obtained eternal redemption from sin, Satan, the law, and this present evil world, for his people; and "subjectively", it being in him, and every other blessing which is either a part of it, and comes through it, or is dependent on it, as justification, adoption, and remission of sins. Moreover, this may have respect not only to redemption past, which is obtained by Christ; but to that which draws near, the saints are waiting for, and to which they are sealed up by the Spirit of God; even their redemption and deliverance from very being of sin, from all sorrow and sufferings, from death and the grave, and everything that is afflicting and distressing.

Verse 31

That, according as it is written,.... Jer 9:23. He that glorieth, let him glory in the Lord; not in his own wisdom, riches, and strength; but in Christ, as his wisdom, righteousness, sanctification, and redemption. Next: 1 Corinthians Chapter 2

Verse 1

1:1-3 Paul commonly begins his letters with a few words about himself, followed by greetings and an invocation of grace and peace. In this, he follows the normal pattern of ancient Greek letters but expands it with Christian meaning.

1:1 An apostle of Christ Jesus was a missionary evangelist commissioned by Christ himself. • Sosthenes, Paul’s co-worker, might be the same person as in Acts 18:17.

Verse 2

1:2 The church is comprised of those who are called by God to be his own holy people, those who belong to him and are dedicated to him. They have been made holy by means of Christ Jesus—God has set them apart for himself through the saving work of his Son and their faith relationship to him.

Verse 3

1:3 Grace and peace represent traditional Greek and Hebrew greetings. Grace is undeserved blessing that comes from the kindness of God. Peace is a sense of well-being and contentedness, rooted in the Good News and brought about by the Holy Spirit (see Gal 5:22). Together, the phrase conveys things understood as gifts from God (see Rom 5:1-2).

Verse 4

1:4-9 Paul thanks God for the spiritual gifts he sees in the lives of the Corinthian Christians and expresses his confidence that God will keep them safe to the end.

1:4 now that you belong to Christ Jesus (literally in Christ Jesus): Paul frequently uses the phrase in Christ Jesus to refer to the saving relationship believers have with Christ (e.g., Rom 3:24; Gal 2:4; Eph 3:6).

Verse 5

1:5 God had enriched the Corinthian church spiritually, specifically in eloquent words and knowledge. This probably refers to the spiritual messages and understanding (see 1:7) on which the church prided itself. Word and knowledge occur frequently in this letter: Paul acknowledges the abundant spiritual gifts that God has given the church in Corinth. Later, he corrects their distorted perspectives on these gifts (see 1:18–2:5; 3:18-20; 12:1–14:40).

Verse 7

1:7 every spiritual gift: See 12:8-10, 28.

Verse 8

1:8 Even though believers are saved from eternal condemnation (see Rom 8:1), they remain accountable to God for the way they live (see 1 Cor 3:12-15; 4:4-5; 2 Cor 5:10). Paul encourages his readers to live a holy life so that they will be found faultless when Christ returns (see Phil 1:6, 10; 1 Thes 3:13; 5:23-24).

Verse 9

1:9 God . . . is faithful: See 10:13; Deut 7:9; 1 Thes 5:24. • he has invited you: God has chosen them and brought them into partnership with his Son (cp. Rom 8:28-39).

Verse 10

1:10–15:58 The body of the letter is devoted to Paul’s advice on specific problems and questions that had arisen in the Corinthian church.

1:10-17 The Corinthian believers were arguing over which of the leading evangelists (Paul, Apollos, Peter) was best. Paul rebukes them for their quarreling and worldly comparisons. As a minister of Christ and the Good News, he and the others are all channels through whom God works (see 3:1–4:7).

1:10 dear brothers and sisters: Literally brothers. This generic, traditional term of affection is used to address members of the same family, both male and female. • I appeal to you: Paul motivates them by the authority of our Lord Jesus Christ, not by his own authority. • authority (literally name): In Jewish thought, a person’s name carried the weight of the person’s authority and reputation. • Let there be no divisions: His desire was not simply that they avoid divisiveness, but that they be so filled with the Spirit of Christ that they would be of one mind, united in thought and purpose (cp. Phil 2:2).

Verse 11

1:11 Chloe was a Corinthian woman, not mentioned elsewhere in Scripture.

Verse 12

1:12 The Christians in Corinth had formed factions loyal to different Christian leaders, but the leaders themselves do not seem to have been in conflict. Paul, as the one who had first brought the Good News to Corinth, would receive the loyalty of some. • Apollos, now with Paul (see 16:12), was an eloquent Alexandrian Jew who had become a powerful Christian evangelist and had ministered in Corinth (see Acts 18:24–19:1). He attracted followers because of his skillful oratory (perhaps in contrast to Paul) and his ability to interpret Scripture. • Peter: Greek Cephas; see also Matt 16:18; John 1:42 Peter was the primary early evangelist to the Jews. He represented a more traditional Jewish perspective and had a gift for speaking in front of crowds (see Acts 1:15-22; 2:14-40; 3:12-26; 4:8-12; 10:34-43). • I follow only Christ: This might refer to a group who disavowed allegiance to any human authority and viewed themselves as more holy than others.

Verse 13

1:13 Paul asks three rhetorical questions, all expecting the obvious answer, “no.” Christian devotion is to be given to Christ, not to his messengers.

Verse 14

1:14 Crispus and Gaius were two of Paul’s earliest converts in Corinth. Crispus was a former leader of the synagogue in Corinth (see Acts 18:8), and Gaius later offered Paul the use of his home (see Rom 16:23). This might identify him with Titius Justus, an earlier convert to Judaism who lived next door to the synagogue (see Acts 18:7). His full Roman name would then be Gaius Titius Justus.

Verse 16

1:16 The household of Stephanas were the first converts in the province of Achaia (southern Greece; see 16:15). Household refers to all who lived in the house, which might include more than Stephanas’s immediate family.

Verse 17

1:17 The important thing is not baptism, but the preaching of the Good News; baptism signifies people’s response to the message. • clever speech: Eloquence, or an appeal to human wisdom. • for fear that the cross of Christ would lose its power: Too much emphasis on eloquence and the persuasiveness of human reason can distract from the simple message that Christ died for people’s sins so that they could be forgiven (1 Cor 2:1-5; 15:1-3).

Verse 18

1:18-31 Paul contrasts eloquence and human wisdom, which were highly valued by some of the Corinthians, with the foolish message of the cross—the expression of God’s wisdom. The followers of Apollos, in particular (see 1:12), were probably attracted by his rhetorical abilities and intellectual approach to ministry (see Acts 18:24-28). In contrast, Paul emphasizes that the real power lies in the simple message of the cross of Christ.

1:18 The message that God is saving the world through a condemned criminal is foolish to unbelievers, for their eyes are blinded to the truth (2 Cor 4:4). For believers, whose eyes have been opened by God, the message of the cross has the ring of truth to it, and they know its power to convict the human heart (see 1 Cor 1:23-24; Rom 1:16). Unbelievers, still in their sin, are headed for destruction, for ultimate condemnation. Believers, whose sins have been forgiven, are being saved: They are on their way to eternal life and glory.

Verse 19

1:19 This quotation from Isa 29:14 shows God’s estimation of mere human wisdom.

Verse 20

1:20 In God’s eyes, the human wisdom of this world is foolish. Divine wisdom lies in the message of the cross and in Jesus Christ (see 1:24, 30).

Verse 21

1:21 Human wisdom alone does not bring people to the true knowledge of God; that comes only through the message of the cross, which the world considers foolish, but which saves those who believe (cp. Matt 11:25).

Verse 22

1:22-24 Paul uses the words Greeks and Gentiles interchangeably to refer to non-Jews.

1:22 Unbelieving Jews wanted to see miraculous signs to validate the message (cp. Matt 12:38-39; 16:1-4; John 2:18, 23; 4:48). Greeks, renowned for their schools of philosophy, were only interested in human wisdom—i.e., philosophical reasoning.

Verse 23

1:23 Regardless of what unbelieving Jews and Gentiles desired, Paul refused to give them anything but the simple message of the cross. To many Jews, the idea of a crucified Messiah was a contradiction in terms because crucifixion expressed not the power and blessing of God but his curse (see Gal 3:13; cp. Deut 21:23).

Verse 25

1:25 What the unbelieving world considers foolish and weak—Christ and the message of the cross—is in reality wiser and stronger than anything the world has to offer. It solves the world’s greatest problem, the problem of sin, and overcomes all the powers of evil that oppose human beings.

Verse 26

1:26 Socially and culturally, most Corinthian Christians were ordinary people; few were among the elite (cp. Matt 11:25). Only a few Christians, such as Erastus, the city treasurer in Corinth (see Rom 16:23), were wealthy (or high born; cp. Jas 2:5).

Verse 27

1:27-29 God chose despised and humble people in order to demonstrate his judgment on human pride (cp. Rom 3:27; 4:2; 2 Cor 4:7-11; 12:8-10; Eph 2:9).

Verse 30

1:30 When people are united . . . with Christ Jesus, God makes them righteous, holy, and free (see 6:11; Rom 3:21-26; 5:17-21). This work of Christ is an expression of God’s wisdom.

Verse 31

1:31 This quotation is a paraphrase of Jer 9:24 (cp. 2 Cor 10:17). Because salvation is a result of God’s sovereign power (1 Cor 2:5) and his decision to save his people, there is absolutely no room for human pride (see 1:29).