1 Corinthians 1

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1. Introduction) (1:1 9)) and) Divisions in the Church, part 1) (1:10 31)) ) Outline) 1:1 9 I. Introduction ) 1:1 3 A. Greetings ) 1:4 9 B. Thanksgiving ) 1:10 6:20 II. Paul s Response to Reported Problems ) 1:10 4:21 A.

Divisions in the Church ) 1:10 17 1. Factions ) 1:18 2:5 2. The Folly of the Cross ) 1:18 20 a. The Lost and the Saved ) 1:21 25 b. Wisdom and Foolishness ) 1:26 31 c. The Weak and the Strong ) ) ) ) I.

Introduction) 1:1 9) 1 1 Paul, called to be an apostle of Christ Jesus by the will of God, and Sosthenes our brother, 2 to the church of God which is in Corinth, to those who have been sanctified in Christ Jesus, called to be saints together with all those who in every place call on the name of our Lord Jesus Christ, their Lord and ours: 3 Grace to you and peace from God our Father and the Lord Jesus Christ.) 4 I always thank my God concerning you for the grace of God which was given to you in Christ Jesus, 5 for in him you have been enriched in every way, in every utterance and all knowledge, 6 just as the testimony to Christ was confirmed in you, 7 so that you are not lacking in any spiritual gift as you are eagerly awaiting the revelation of our Lord Jesus Christ. 8 He also will confirm you to the end and keep you blameless in the day of our Lord Jesus Christ. 9 God is faithful, through whom you were called into the fellowship of his Son, Jesus Christ our Lord.) ) A. Greetings) 1:1 3) This is the first of the three major epistles (I Corinthians, II Corinthians, and Romans) Paul wrote. His earlier epistles were the two letters to the church in Thessalonica and his letter to the Galatians (generally accepted as the first epistle Paul composed).��1�� As these earlier epistles and the extant Corinthian letters attest, controversies and questions compelled Paul to write. The necessity to write is more pronounced in I Corinthians than in any other Pauline epistle.) William Hendriksen observes, Among all Paul s epistles there is none that covers such a wide variety of subjects and problems, stretching all the way from those relating to lawsuits, marriage and divorce, meats offered to idols, ministers remuneration, propriety in worship, celebration of the Lord s Supper, speaking in tongues, belief in the resurrection of the body, to the exercise of Christian benevolence. ��2��) 1. Paul, called to be an apostle of Christ Jesus by the will of God, and Sosthenes our brother.) 1 1 2 8 0 “tw://bible.?id=45.1.1|AUTODETECT|” a. Name and calling. Paul, called to be an apostle of Christ Jesus. As he does in all his other epistles, Paul begins this letter by introducing himself as the writer and sender. He emphatically states that he has been called 7 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” Rom. 1:1) 1 1 -1 9 0 “tw://bible.?id=48.1.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.15|AUTODETECT|” Gal. 1:15) 1 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” ). At the time of Paul s conversion, Jesus personally called him to be an apostle to the Gentiles 7 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” Acts 9:15) 1 1 -1 9 0 “tw://bible.?id=44.13.2|AUTODETECT|” ). He was ordained to this office when the Holy Spirit set him and Barnabas apart for the work to which [the Spirit] called them 7 1 -1 9 0 “tw://bible.?id=44.13.2|AUTODETECT|” Acts 13:2) 1 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” ). Elsewhere Paul declares that as an apostle he had been sent by Jesus Christ and God the Father 7 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” Gal. 1:1) 1 1 -1 9 0 0 ). In brief, Paul was called by the Triune God: Father, Son, and Holy Spirit.) 1 1 2 8 0 “tw://bible.?id=47.5.20|AUTODETECT|” When Jesus called Paul to be an apostle, he endowed Paul with divine authority to preach the gospel and to address all the churches (4:17; 7:17; 14:33b; 16:1). Consequently, no one in the Corinthian church could legitimately question Paul s apostolicity (compare 9:1 2). Should one do so, he would be opposing the Lord. In most of his letters, Paul affirms that he is an apostle of Christ Jesus.��3�� Only in the introductions of Philippians, I and II Thessalonians, and Philemon does he omit the reference to his apostleship. He uses the phrase an apostle of Christ Jesus as a standard introductory formula that characterizes his epistles. And he knows that an apostle functions as the representative of his sender Jesus Christ, whose message he must accurately communicate. In a sense, an apostle can be compared with an ambassador 7 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” II Cor. 5:20) 1 1 -1 9 0 0 ) who represents in another country the president or prime minister of his government.) 1 1 2 8 0 0 By the will of God. Declaring that his apostleship is based on God s will,��4�� Paul effectively affirms that his calling as an apostle originates with God.) 1 1 2 8 0 “tw://bible.?id=44.18.17|AUTODETECT|” Sosthenes our brother. The word order of this introductory verse excludes Sosthenes from the office of apostle. Paul presents him as our brother, which means that Sosthenes is a Christian who is well known to the believers in Corinth. Yet Paul mentions him only once in all his epistles. Perhaps this Sosthenes was the ruler of the synagogue in Corinth who received a beating at the court of Proconsul Gallio 7 1 -1 9 0 “tw://bible.?id=44.18.17|AUTODETECT|” Acts 18:17) 1 1 -1 9 0 0 ). But lacking further information, we can only say that he served as a co-worker with Paul. Although Paul writes the pronoun I instead of we (e.g., vv. 4, 10, 14, 16), scholars affirm that Sosthenes supported Paul in the message communicated to the Corinthians.��5��) 1 1 2 8 0 0 2. To the church of God which is in Corinth, to those who have been sanctified in Christ Jesus, called to be saints together with all those who in every place call on the name of our Lord Jesus Christ, their Lord and ours.) 1 1 2 8 0 “tw://bible.?id=44.19.32|AUTODETECT|” b. Recipients. Paul addresses his letter to the church of God which is in Corinth. He writes the word ekklsia, an expression that in the Hellenistic world of the day was a time-honored technical term that generally referred to either political or guild meetings 7 1 -1 9 0 “tw://bible.?id=44.19.32|AUTODETECT|” Acts 19:32) 1 1 -1 9 0 “tw://bible.?id=44.19.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.19.39|AUTODETECT|” 39) 1 1 -1 9 0 “tw://bible.?id=44.19.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.19.41|AUTODETECT|” 41) 1 1 -1 9 0 “tw://bible.?id=59.2.2|AUTODETECT|” ). By the middle of the first century, Christians began to refer to their own assemblies as the church (ekklsia) in Christ. They used the term to distinguish themselves from the Jews, who used the word synagogue for their meeting places 7 1 -1 9 0 “tw://bible.?id=59.2.2|AUTODETECT|” James 2:2) 1 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” ). Paul carefully differentiates the gatherings of Christians from both Gentile assemblies and Jewish synagogues. Note how he does this in one of his earlier epistles: To the church of the Thessalonians in God the Father and the Lord Jesus Christ 7 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” I Thess. 1:1) 1 1 -1 9 0 “tw://bible.?id=53.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.1|AUTODETECT|” II Thess. 1:1) 1 1 -1 9 0 “tw://bible.?id=46.1.2|AUTODETECT|” ). He directs his two Corinthian epistles to the church of God in Corinth 7 1 -1 9 0 “tw://bible.?id=46.1.2|AUTODETECT|” I Cor. 1:2) 1 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” II Cor. 1:1) 1 1 -1 9 0 0 ) without linking the church directly to Jesus Christ. Yet, the concept church can be understood only with reference to Jesus Christ, for the church of God is in him.��6��) 1 1 2 8 0 “tw://bible.?id=49.5.27|AUTODETECT|” To those who have been sanctified in Christ Jesus. The church belongs to God, who through Christ has called his people out of the world to a life of holiness. His people do not leave the world (see 5:10) but demonstrate to the world that they have been made holy in Christ Jesus. Despite their frequent quarrels, factions, and immorality, Paul nevertheless describes the Corinthians as people who have been sanctified in Christ Jesus 7 1 -1 9 0 “tw://bible.?id=49.5.27|AUTODETECT|” Eph. 5:27) 1 1 -1 9 0 “tw://bible.?id=45.1.7|AUTODETECT|” ).��7�� In this epistle, Paul first states that the believers have been set aside by God to live holy lives and then paradoxically points out their sins and shortcomings. He intimates that when a believer is made holy, he is fully aware of God s gracious act, for the Christian realizes that he is constantly called to be holy 7 1 -1 9 0 “tw://bible.?id=45.1.7|AUTODETECT|” Rom. 1:7) 1 1 -1 9 0 0 ) and to live a life of holiness.) 1 2 2 8 0 0 Called to be saints. Holiness is more than a state. For believers, sanctification is both a definitive act of God and a lifelong process.��8�� God s gracious act of sanctifying believers includes their accountability to be holy. In the Greek the verb to be is absent from the phrase called to be saints, but Paul s intent is to instruct his readers to fulfill their commitment to be holy.) Paul was called to be an apostle of Christ Jesus, and thus he committed himself to be Christ s spokesman. Similarly God has called believers to a state of holiness and expects them to practice holiness. That call continued to come to both Paul and the Corinthians, so that throughout their lives they remained called.��9��) 1 1 2 8 0 “tw://bible.?id=51.4.16|AUTODETECT|” Together with all those who in every place call on the name of our Lord Jesus Christ. With these words, Paul embraces both Gentile and Jewish Christians as equals in the church of Jesus Christ. Paul refers to the church universal, in which all believers everywhere call on the name of our Lord, and groups the Corinthians with all other believers. But is Paul addressing his epistle to the believers both in Corinth and in all other places? Although Paul s letters were designed to be read in the churches 7 1 -1 9 0 “tw://bible.?id=51.4.16|AUTODETECT|” Col. 4:16) 1 1 -1 9 0 “tw://bible.?id=52.5.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.27|AUTODETECT|” I Thess. 5:27) 1 1 -1 9 0 “tw://bible.?id=61.3.15-61.3.16|AUTODETECT|” ; and compare ) 7 1 -1 9 0 “tw://bible.?id=61.3.15-61.3.16|AUTODETECT|” II Peter 3:15 16) 1 1 -1 9 0 0 ), this epistle is addressed specifically to the church in Corinth. The second part of verse 2 stresses the unity that believers exhibit in prayer when they call on the name of Jesus Christ. Prayer unites Christians before the throne of grace.) 1 2 2 8 0 0 Their Lord and ours. Paul wants the Corinthians to know that they belong to the body of believers. This body is worldwide, for believers everywhere acknowledge Jesus Christ as Lord. Thus Paul writes, their Lord and ours. In the Greek text, the word Kyrios (Lord) is omitted; in translation it has to be supplied from the context.) 3. Grace to you and peace from God our Father and the Lord Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=44.15.23|AUTODETECT|” c. Greetings. Grace to you and peace from God our Father and the Lord Jesus Christ. This is the common greeting that Paul employs in most of his epistles;��10�� in modified form, it also appears in the letters of both Peter and John.��11�� In the Hellenistic world, people commonly greeted each other with the Greek word chairein 7 1 -1 9 0 “tw://bible.?id=44.15.23|AUTODETECT|” Acts 15:23) 1 1 -1 9 0 “tw://bible.?id=44.23.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.23.26|AUTODETECT|” 23:26) 1 1 -1 9 0 “tw://bible.?id=59.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.1|AUTODETECT|” James 1:1) 1 1 -1 9 0 0 ). Its derived form charis signifies grace. The Jews, however, greeted one another with the term shalom (peace). In the epistolary literature of the Christian church, the two expressions grace and peace appear together and have a decidedly theological meaning. R. C. H. Lenski observes that grace is always first, peace always second. This is due to the fact that grace is the source of peace. Without grace there is and can be no peace; but when grace is ours, peace must of necessity follow. ��12�� Paul links both grace and peace to their ultimate source: they originate from God our Father and the Lord Jesus Christ. ) 1 15 2 8 0 0 The virtues of grace and peace are God s gifts to his children, and he grants these favors as a Father. In harmony with the Lord s Prayer, in which Jesus taught his followers to say our Father, Paul also portrays God as our Father. Everyone who prays in the name of the Lord Jesus Christ has God as Father. Hence, all believers are God s children through Christ. And through him, they receive the blessings of grace and peace.) ) Greek Words, Phrases, and Constructions in 1:1 2) Verse 1) �������� this noun is preceded by ������ (called) to indicate that Paul was passive and God active in Paul s appointment to apostleship.) Verse 2) !���������� the perfect passive participle in the dative plural stands in apposition to the noun church, which collectively is in the dative singular. In this text, the verb ����� (I make holy) refers to a definitive act of God.

The perfect tense denotes completed action with lasting result. The passive indicates that God is the agent and that he sanctifies the Corinthians in Christ. The fundamental thought of the word is that of belonging to God; it carries the duty of being like to Him in character. ��13��) ) ) B. Thanksgiving) 1:4 9) For all the spiritual and material blessings that he and the recipients of his letters possess, Paul faithfully expresses thanks to God. In the opening verses of his epistles, he invariably voices words of gratitude on behalf of the people he addresses.��14��) 4. I always thank my God concerning you for the grace of God which was given to you in Christ Jesus.) When Paul writes I always thank my God concerning you, ��15�� he reveals his pastoral heart.

He prays for the churches he has founded and thanks God for them. He uses the adverb always to qualify the verb thank. But how is Paul able to express his gratitude to God on behalf of the Corinthian church? The members have caused him untold grief with their divisions, immorality, marital problems, and lawsuits. Can Paul accurately write the word always? Is he using a formula at the beginning of his epistle?

No, Paul s heart is filled with gratitude because God chose to call his people out of the immoral and idolatrous environment of Corinth. Even there God established the church in fellowship with Jesus Christ (v. 9). For that reason he can continually thank God.) For the grace of God which was given to you in Christ Jesus. This is the second time in as many verses (vv. 3 and 4) that Paul uses the expression grace. In the Greek, derivatives of this expression also appear in the verb thank (v. 4) and in the noun gift (v. 7). In brief, Paul stresses the concept grace in these verses.

What is the significance of this concept? Paul is amazed at God s grace, in the form of spiritual gifts, lavished on the Corinthian Christians (see, e.g., the enumeration of gifts in 12:4 11). God s grace becomes evident in the gifts he gives to his people.) 1 1 2 8 0 “tw://bible.?id=45.12.6|AUTODETECT|” Notice that Paul uses the passive construction in the second half of this verse. Grace was given to the Corinthians by God. He is the implied agent and the Corinthians are the passive recipients 7 1 -1 9 0 “tw://bible.?id=45.12.6|AUTODETECT|” Rom. 12:6) 1 1 -1 9 0 “tw://bible.?id=47.8.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.1|AUTODETECT|” II Cor. 8:1) 1 1 -1 9 0 0 ). Paul gives thanks for God s faithfulness to the believers in Corinth, but he says nothing about any inherent virtues of the Corinthians. Further, Paul states that God s grace has been given in Christ Jesus. That is, in Christ the recipients of this grace have been redeemed and are now set apart from the pagan world in which they live.) 1 3 2 8 0 0 5. For in him you have been enriched in every way, in every utterance and all knowledge.) a. Translation. This verse features variations of two crucial words. The first word in this sentence can be translated either that (a conjunction introducing a statement which completes the phrase I always thank God for you) or for (a causal conjunction that explains the phrase in Christ Jesus). Translators generally favor the second choice.) The next variation is either in him (NIV, RSV) or, as some translations have it, by him (KJV, NKJV). In apposition with the similar construction of the preceding sentence , the reading in him is preferred. In Christ, then, the believer has received untold spiritual riches.) 1 1 2 8 0 “tw://bible.?id=47.8.9|AUTODETECT|” b. Message. When Paul writes in him you have been enriched in every way, he is not specifically referring to the material possessions of the Corinthians. Some of them may be affluent (v. 26), but Paul calls attention to their spiritual treasures in Christ (see 3:21 23; in a parallel passage, Paul wishes that the Corinthians might become rich through Christ s poverty [) 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor. 8:9) 1 1 -1 9 0 “tw://bible.?id=47.9.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.9.11|AUTODETECT|” 9:11) 1 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” ]). God has untold spiritual riches which he desires to give to the redeemed through Christ.��16�� According to the Scriptures, God is rich in kindness, patience, mercy, and grace 7 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” Rom. 2:4) 1 1 -1 9 0 “tw://bible.?id=45.9.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.23|AUTODETECT|” 9:23) 1 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” Eph. 1:7) 1 1 -1 9 0 “tw://bible.?id=49.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.4|AUTODETECT|” 2:4) 1 1 -1 9 0 “tw://bible.?id=49.3.8|AUTODETECT|” ). Christ possesses unsearchable riches 7 1 -1 9 0 “tw://bible.?id=49.3.8|AUTODETECT|” Eph. 3:8) 1 1 -1 9 0 “tw://bible.?id=51.2.3|AUTODETECT|” ), for in him lie hidden all the treasures of knowledge and wisdom 7 1 -1 9 0 “tw://bible.?id=51.2.3|AUTODETECT|” Col. 2:3) 1 1 -1 9 0 “tw://bible.?id=50.4.19|AUTODETECT|” ). God meets the believer s needs from the glorious riches that are in Christ Jesus 7 1 -1 9 0 “tw://bible.?id=50.4.19|AUTODETECT|” Phil. 4:19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 God has adorned the Corinthians with the riches that are in Christ not sparingly, but in every way. In verse 5, Paul refrains from providing a list of spiritual gifts (see 12:4 31) but focuses attention on the number of gifts which the Corinthians have received. In this short verse, he stresses the words every and all to indicate that the recipients of God s blessings are spiritually rich beyond measure.) 1 1 2 8 0 “tw://bible.?id=47.8.7|AUTODETECT|” Paul illustrates in what respect the Corinthians have received spiritual riches: in every utterance and all knowledge. He elucidates articulation and knowledge as two of these special gifts. The Greek term logos refers to the uttering of gospel knowledge (gnosis) which the people had. They objectively voiced the truth of the gospel which they subjectively understood. That is, with their mouths they confessed the spiritual knowledge they had its their hearts.��17�� This is the first time the word knowledge appears in this epistle; it occurs frequently in both letters to the Corinthians��18�� and is closely related to the term wisdom. Various shades of meaning appear in particular contexts, but the notion of the intellectual apprehension and application of Christian truth is constant. ��19�� The spiritual gifts of utterance and knowledge when appropriately used are an eloquent testimony to Christ 7 1 -1 9 0 “tw://bible.?id=47.8.7|AUTODETECT|” II Cor. 8:7) 1 1 -1 9 0 “tw://bible.?id=45.15.14|AUTODETECT|” ). In another letter, Paul writes that he is convinced that Christians are complete in knowledge and competent to instruct one another 7 1 -1 9 0 “tw://bible.?id=45.15.14|AUTODETECT|” Rom. 15:14) 1 1 -1 9 0 0 ).) 1 11 2 8 0 0 6. Just as the testimony to Christ was confirmed in you.) The message of verse 6 is either an afterthought that explains the preceding verse or an introduction to the following verse. I favor the first of the two choices for the following reasons: the words just as balance and present a comparison with the preceding verse. The verb was confirmed is a passive construction which implies God is the agent. This construction parallels the passive verb have been enriched in verse 5. Also, the gift of utterance is analogous to the witness of Christ.

And last, the phrase in you compares with the pronoun you that denotes the recipients of spiritual gifts.) Some translations have the reading the testimony of Christ, which can be understood subjectively of the gospel itself (KJV, NKJV, MLB). In other words, God confirmed the truth of Christ s gospel in the hearts of the Corinthians. Other versions read the testimony to (or about) Christ, which would refer objectively to the preaching of the gospel by apostles and evangelists (e.g., NIV, RSV, REB).��20�� In view of the general statement in every utterance (v. 5), the second translation is preferred to the first.) The question ultimately is how God confirmed the testimony to Christ in the hearts of the Corinthians. Even though Paul does not explain, we venture to say that God by faith confirmed the message of the gospel in the believers through the working of the Holy Spirit.) 7. So that you are not lacking in any spiritual gift as you are eagerly awaiting the revelation of our Lord Jesus Christ.) Note these two points:) a. Result.

So that you are not lacking in any spiritual gift. Because God conferred numerous spiritual gifts on the Corinthians, they were not lacking any of these blessings. The present tense of the verb to lack in this result clause indicates that they actually possessed these gifts; at this point in his epistle, however, Paul is not interested in listing the specific gifts (refer to chapters 12 14). With this verb Paul does not suggest that the Corinthians lack any gifts; rather, he means that in respect to other churches, they are not lagging behind.��21�� Through God s grace they have indeed received an abundance of spiritual talents.) If we interpret verse 7 in the flow of the paragraph, we conclude that the Corinthians are not lacking in any of the spiritual gifts precisely because of the preaching of the gospel. The mention of spiritual gifts relates more to the verb have been enriched (v. 5) than to the verb was confirmed (v. 6).��22��) The word gift appears here for the first time in this epistle, and in this context it does not mean miracles (see 12:9, 28, 30). To interpret the word narrowly (i.e., as a miracle that serves to confirm the preaching of the gospel) would be restrictive and consequently unacceptable.

We should not limit the term gift but rather interpret it in the broadest possible sense.) b. Expectation. As you are eagerly awaiting the revelation of our Lord Jesus Christ. Paul links spiritual gifts to the expectation of Jesus return. In this passage Paul twice mentions the end of time: here and in the next verse (v. 8), where he refers to the day of the Lord Jesus Christ. This emphasis is significant in view of Paul s lengthy explanation of the resurrection of the body in 15:12 58, where he explicitly discusses the eschatological moment.

The Corinthians interest in the imminent return of the Lord seems to have waned (compare 15:12, 33 34), so at the outset of his epistle, Paul wants to encourage his audience to await eagerly Christ s return.��23��) The verb to await eagerly is in Greek a compound that connotes intensity and earnestness in connection with Christian hope, as Paul s use of it in other epistles reveals:) 1 1 2 8 0 “tw://bible.?id=45.8.19|AUTODETECT|” The creation waits in eager expectation 7 1 -1 9 0 “tw://bible.?id=45.8.19|AUTODETECT|” Rom. 8:19) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=45.8.23|AUTODETECT|” We wait eagerly for our adoption as sons 7 1 -1 9 0 “tw://bible.?id=45.8.23|AUTODETECT|” Rom. 8:23) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=45.8.25|AUTODETECT|” We wait for it patiently 7 1 -1 9 0 “tw://bible.?id=45.8.25|AUTODETECT|” Rom. 8:25) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=48.5.5|AUTODETECT|” But by faith we eagerly await through the Spirit the righteousness for which we hope 7 1 -1 9 0 “tw://bible.?id=48.5.5|AUTODETECT|” Gal. 5:5) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=50.3.20|AUTODETECT|” And we eagerly await a Savior from (heaven) 7 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” Phil. 3:20) 1 1 -1 9 0 0 )��24��) 1 1 2 8 0 0 This particular verb usually occurs in the New Testament with reference to believers who express a genuine eschatological longing for the restoration of all things.) 1 1 2 8 0 “tw://bible.?id=53.1.7|AUTODETECT|” With the noun revelation, Paul states that at his return Jesus will remove the mystery of his being by unveiling his presence 7 1 -1 9 0 “tw://bible.?id=53.1.7|AUTODETECT|” II Thess. 1:7) 1 1 -1 9 0 “tw://bible.?id=60.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.7|AUTODETECT|” I Peter 1:7) 1 1 -1 9 0 “tw://bible.?id=60.1.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.1.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” 4:13) 1 1 -1 9 0 0 ). The Corinthians should eagerly look forward to the day of that revelation.) 1 1 2 8 0 0 8. He also will confirm you to the end and keep you blameless in the day of our Lord Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=47.1.21|AUTODETECT|” a. He also will confirm you to the end. Who will confirm the Corinthians? God or Jesus? The person mentioned in the preceding clause is Jesus Christ. But for four reasons the flow of the paragraph (vv. 4 9) demands that not Jesus but God be the subject of verse 8. First, the paragraph begins and concludes with a reference to God (see vv. 4 and 9). Next, God enriched the Corinthians in every way and confirmed them by the preaching about Christ (vv. 5, 6). Third, the opening phrase of verse 9 denotes not a new subject but a concluding benediction in a paragraph in which God is the agent. And last, the subject of a parallel verse is God:��25�� Now He who establishes us with you in Christ and anointed us is God 7 1 -1 9 0 “tw://bible.?id=47.1.21|AUTODETECT|” II Cor. 1:21) 1 1 -1 9 0 0 , NASB).) 1 1 2 8 0 0 In the Greek, Paul employs the verb to confirm/to establish twice in this paragraph (vv. 6, 8). As the preaching of the gospel confirms the believers in their faith so the promise of God s abiding power establishes them until the consummation. The phrase will establish you expresses not a mere wish but rather a promise which God is going to fulfill.) 1 1 2 8 0 “tw://bible.?id=51.1.22|AUTODETECT|” b. And keep you blameless in the day of our Lord Jesus Christ. Paul is not saying that the Corinthians are blameless at the time of his writing. Instead, he looks to the future and voices his certainty that God will present them without blame at the time of the final judgment. That is, no one will be able to accuse them, for on that day they will be irreproachable. Elsewhere Paul teaches the manner in which the believers will be presented blameless before the highest court: it is through the death of Christ s physical body that God is reconciled to the sinner and declares him free from blame 7 1 -1 9 0 “tw://bible.?id=51.1.22|AUTODETECT|” Col. 1:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=29.3.14|AUTODETECT|” In the Old Testament, the term the day of the Lord is a description of the day of judgment 7 1 -1 9 0 “tw://bible.?id=29.3.14|AUTODETECT|” Joel 3:14) 1 1 -1 9 0 “tw://bible.?id=30.5.18-30.5.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=30.5.18-30.5.20|AUTODETECT|” Amos 5:18 20) 1 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” ). In the New Testament, the term alludes to the return of Christ 7 1 -1 9 0 “tw://bible.?id=50.1.6|AUTODETECT|” Phil. 1:6) 1 1 -1 9 0 “tw://bible.?id=50.1.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.1.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” 2:16) 1 1 -1 9 0 “tw://bible.?id=52.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.2|AUTODETECT|” I Thess. 5:2) 1 1 -1 9 0 “tw://bible.?id=45.14.10|AUTODETECT|” ). Christ s return includes judgment in which both God and Christ serve as judge 7 1 -1 9 0 “tw://bible.?id=45.14.10|AUTODETECT|” Rom. 14:10) 1 1 -1 9 0 “tw://bible.?id=47.5.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.10|AUTODETECT|” II Cor. 5:10) 1 1 -1 9 0 0 ). In that day, believers are declared blameless through the verdict of the judge. ��26��) 1 2 2 8 0 0 9. God is faithful, through whom you were called into the fellowship of his Son, Jesus Christ our Lord.) a. God is faithful. Should anyone doubt the veracity of the preceding verses, Paul states unconditionally that God is trustworthy in fulfilling his promises. To emphasize the concept faithful, Paul places this word first in the Greek sentence: a literal translation is faithful is God, who unwaveringly supports his people to the end (v. 8). The echo of this truth resounds throughout the Scriptures.��27�� God is completely reliable.) 1 1 2 8 0 “tw://bible.?id=40.22.14|AUTODETECT|” b. Through whom you were called into the fellowship of his Son. God the Father works out his plan of salvation through his Son, Jesus Christ; the Father originates and the Son executes this plan (compare 8:6). But is God s calling effectual for everyone? Hardly. Many are called but few are chosen, Jesus said 7 1 -1 9 0 “tw://bible.?id=40.22.14|AUTODETECT|” Matt. 22:14) 1 1 -1 9 0 0 ). Only those who have been called into the fellowship of the Son experience the Father s enduring faithfulness. Calling is always linked to Jesus Christ, as in the case of Paul s apostleship (v. 1) and the Corinthians call to holiness (v. 2).) 1 1 2 8 0 “tw://bible.?id=45.8.29|AUTODETECT|” Calling is real when the believer has true fellowship with Christ. This fellowship, however, demands a life of holiness in which a Christian is in body and soul conformed to the likeness of God s Son 7 1 -1 9 0 “tw://bible.?id=45.8.29|AUTODETECT|” Rom. 8:29) 1 1 -1 9 0 “tw://bible.?id=62.1.3|AUTODETECT|” ). As Charles Hodge puts it: Fellowship includes union and communion. ��28�� Fellowship as union and communion includes both partaking of Christ s suffering and glory and belonging to the body of Christ. It means accepting the sacrament of holy communion: remembering that Christ died for us (10:16). When the believer is completely transformed in the core of his being, he has genuine fellowship with Christ. The proclamation of the gospel accepted in true faith, says John, leads to fellowship with the Father and the Son 7 1 -1 9 0 “tw://bible.?id=62.1.3|AUTODETECT|” I John 1:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.2.7|AUTODETECT|” c. His Son, Jesus Christ our Lord. Paul acknowledges that God the Father calls the believer into fellowship, and that the believer has communion with the Son, who is Jesus Christ, namely, our Lord. Paul ends his thanksgiving with a compilation of divine names and functions. The Son, eternally begotten by the Father 7 1 -1 9 0 “tw://bible.?id=19.2.7|AUTODETECT|” Ps. 2:7) 1 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” ), assumed human flesh and was given the name Jesus. The Old Testament name Joshua became Jesus in the New, with an explanation: He will save his people from their sins 7 1 -1 9 0 “tw://bible.?id=40.1.21|AUTODETECT|” Matt. 1:21) 1 1 -1 9 0 “tw://bible.?id=54.6.15|AUTODETECT|” ). While the Son s given name is Jesus, his official name is Christ, that is, the Anointed One or the Messiah. The name points to his office of prophet, priest, and king. And last, when Paul calls Jesus Christ our Lord, he alludes to his exaltation: King of kings and Lord of lords 7 1 -1 9 0 “tw://bible.?id=54.6.15|AUTODETECT|” I Tim. 6:15) 1 1 -1 9 0 0 ).��29��) 1 2 2 8 0 0 ) Practical Considerations in 1:4 9) 1 1 2 8 0 “tw://bible.?id=44.18.11|AUTODETECT|” According to Luke, Paul stayed in Corinth for only a year and a half while he founded a church 7 1 -1 9 0 “tw://bible.?id=44.18.11|AUTODETECT|” Acts 18:11) 1 1 -1 9 0 0 ; presumably a.d. 50 52). In the following years, Apollos taught the Corinthians the Scriptures and continued to strengthen the believers (1:12; 3:4 6). The church was blessed with an exceptionally talented group of people (12:7 11, 27 31) but was burdened by strife, divisions, moral problems, and irregularities in the worship services.) 1 15 2 8 0 0 When Paul wrote I Corinthians, he pastorally approached the readers by thanking God, who had called them to a life of holiness. Many of them had lived in spiritual darkness but by God s grace now had fellowship with Jesus Christ. Paul rejoiced in their salvation. In a positive manner, he reminded the Corinthians of their commitment to Christ and urged them to ascend to a higher level of serving him in church and society. In his thanksgiving to God, he addressed the people positively in spite of their lack of love to God and their fellow men. He thus gained their confidence and interest.) Referring to the return of Christ and the end of time (vv. 7 8), Paul brings the paragraph on thanksgiving to a climax that functions as an introduction to the rest of his epistle.��30�� The body of his epistle consists of admonition, rebuke, teaching, and correction.

But in the longest chapter of his epistle (chap. 15), Paul discusses the doctrine of the resurrection and the eternal destiny of the believers. In short, by calling attention to the day of the Lord in this passage, Paul sets the tone for the remainder of the letter.) ) Greek Words, Phrases, and Constructions in 1:4, 8) Verse 4) �� ��� ��� at least two major manuscripts (codices Sinaiticus and Vaticanus) lack the possessive pronoun. The text, however, has strong support from a wide variety of Greek witnesses and versions. Many translators favor the inclusion of the pronoun my,��31�� although others omit it.��32��) Verse 8) ���������� this is a verbal adjective that expresses a passive voice . The compound consists of the privative (un-), the preposition � (in), and the adjective of the verb ����� (I call).) ) II. Paul s Response to Reported Problems) 1:10 6:20) 10 I exhort you, brothers, in the name of our Lord Jesus Christ, that all of you agree and that there be no divisions among you, but that you be united in the same mind and thought. 11 For some of Chloe s people have told me concerning you, my brothers, that there are quarrels among you. 12 What I mean is this: that each of you says, I am of Paul, or I am of Apollos, or I am of Cephas, or I am of Christ. 13 Is Christ divided?

Was Paul crucified for you? Were you baptized in the name of Paul? 14 I thank God that I baptized none of you except Crispus and Gaius, 15 that no one should say that you were baptized in my name. 16 I baptized also the household of Stephanas; beyond that I do not know if I baptized any other. 17 For Christ sent me not to baptize but to preach the gospel, not in wisdom of words that the cross of Christ may not be emptied.) ) A. Divisions in the Church) 1:10 4:21) 1 1 2 8 0 “tw://bible.?id=40.12.25|AUTODETECT|” Jesus said that a kingdom divided against itself will be laid waste and a household divided against itself will fall 7 1 -1 9 0 “tw://bible.?id=40.12.25|AUTODETECT|” Matt. 12:25) 1 1 -1 9 0 “tw://bible.?id=41.3.24-41.3.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.24-41.3.25|AUTODETECT|” Mark 3:24 25) 1 1 -1 9 0 “tw://bible.?id=42.11.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.17|AUTODETECT|” Luke 11:17) 1 1 -1 9 0 0 ). When Paul heard about the divisions within the Corinthian church, he knew that he had to confront the readers of his letter about their factions, quarrels, and boasts before he could teach them principles of spiritual conduct.) 1 5 2 8 0 0

1. Factions) 1:10 17) 10. I exhort you, brothers, in the name of our Lord Jesus Christ, that all of you agree and that there be no divisions among you, but that you be united in the same mind and thought.) We make these observations:) a. Exhortation. Paul realizes that the quarreling of the Corinthians has not yet resulted in schism, but he knows that he must call his readers back to a living relationship with the Lord and do so pastorally and positively. Thus, he addresses them as his spiritual brothers (and sisters) and exhorts them to consider the name, that is, the full revelation, of the Lord Jesus Christ. Having been called into the fellowship of God s Son Jesus Christ (v. 9), they should understand that this fellowship includes unity and harmony and excludes dissension and strife.) 1 1 2 8 0 “tw://bible.?id=45.12.1|AUTODETECT|” Paul admonishes the Corinthians through (lit.) the name of the Lord Jesus Christ. In his epistles he often exhorts his readers by calling on the mediation of God or of Christ. For instance, he exhorts the readers by the mercy of God 7 1 -1 9 0 “tw://bible.?id=45.12.1|AUTODETECT|” Rom. 12:1) 1 1 -1 9 0 “tw://bible.?id=45.15.30|AUTODETECT|” ); by our Lord Jesus Christ 7 1 -1 9 0 “tw://bible.?id=45.15.30|AUTODETECT|” Rom. 15:30) 1 1 -1 9 0 “tw://bible.?id=47.10.1|AUTODETECT|” ); by the meekness and gentleness of Christ 7 1 -1 9 0 “tw://bible.?id=47.10.1|AUTODETECT|” II Cor. 10:1) 1 1 -1 9 0 “tw://bible.?id=52.4.1|AUTODETECT|” ); in the Lord Jesus Christ 7 1 -1 9 0 “tw://bible.?id=52.4.1|AUTODETECT|” I Thess. 4:1) 1 1 -1 9 0 “tw://bible.?id=53.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.12|AUTODETECT|” II Thess. 3:12) 1 1 -1 9 0 “tw://bible.?id=50.4.2|AUTODETECT|” ); and, finally, as in the case of Euodia and Syntyche, to agree with one another in the Lord 7 1 -1 9 0 “tw://bible.?id=50.4.2|AUTODETECT|” Phil. 4:2) 1 1 -1 9 0 0 ).��33�� When he appeals to the name of Jesus Christ, he urges the believers to be one in the Lord.) 1 1 2 8 0 “tw://bible.?id=45.15.5|AUTODETECT|” b. Agreement. The reason Paul is exhorting the members of the church in Corinth is to have them agree with one another 7 1 -1 9 0 “tw://bible.?id=45.15.5|AUTODETECT|” Rom. 15:5) 1 1 -1 9 0 “tw://bible.?id=50.2.1-50.2.2|AUTODETECT|” ). They should confess with one accord their faith in Christ. They should be at peace with each other. Paul is not pleading for uniformity of opinion but rather for a loving disposition that strives for harmony and peace 7 1 -1 9 0 “tw://bible.?id=50.2.1-50.2.2|AUTODETECT|” Phil. 2:1 2) 1 1 -1 9 0 0 ).) 1 9 2 8 0 0 Paul forbids the Corinthians to form parties in the church. He intimates that by undermining the unity of the church, the Corinthians are becoming an affront to Jesus Christ.��34�� In the same sentence, he exhorts them to be harmonious and commands them not to be schismatic . In his discourse he is not refuting heresies; rather, he seeks to prevent discord.��35�� Both his positive and negative instructions form the two sides of the proverbial coin. The expression divisions conveys the thought of wrangling and strife that tear the church apart. In a word, Paul tells the Corinthians to desist.) c. Unity.

The church is comparable to the human body (see 12:12 27), which is perfectly joined together and reflects unity and harmony. The Greek word katartizein means to make a person what God intends him or her to be, namely, perfect. It is used of those people who have been restored to harmony. ��36�� They are now exhorted to work together in unity of mind and judgment. The contrast with the preceding clauses in this sentence is striking, for Paul writes, But & be united in the same mind and thought. The term mind relates to the power of observation and the word thought to forming a judgment or opinion. Paul wants the Corinthians to be united in their observations and judgments and to relinquish their divisiveness.

He is telling them that in respect to their mind and thought they must strive for perfect harmony and continue to live together in peace.) Although Paul desires to rid the church of divisiveness, he is not asking the Corinthians for uniformity in thought. Instead, among God s people he allows diversity in unity. As the seventeenth-century writer Rupert Meldenius put it:) In necessary things unity;) In nonessential things mutual toleration;) And, in all things, love.) 11. For some of Chloe s people have told me concerning you, my brothers, that there are quarrels among you.) a. For some of Chloe s people. We have no information about Chloe other than her name, which occurs only once in the New Testament.

Whether she lived in Ephesus, where Paul was when he wrote the letter, or in Corinth, is not known. We would expect that she resided in Corinth, for the text implies that the Corinthians knew her. Also, the news concerning the factions originated there. Another possibility is that Chloe was a businesswoman who lived in Ephesus and that her employees (either slaves, freedmen, or members of her family) regularly traveled between Corinth and Ephesus and were fully acquainted with the church. Whether Chloe was a Christian cannot be determined.��37��) b. [They] have told me concerning you, my brothers. Paul mentions the source of his information and so indicates that he has not heard rumors but has received facts.

He is told by people who are not sent as messengers by the church in Corinth but who come to him on their own accord. Obviously the church has not taken the initiative to inform Paul about its quarrels. Nonetheless, he deals pastorally with the members of the Corinthian church by calling them my brothers (and sisters). He desires good relations and thus uses the term brothers a second time in as many verses (vv. 10, 11).) 1 1 2 8 0 “tw://bible.?id=59.4.2|AUTODETECT|” c. That there are quarrels��38�� among you. These contentions had not yet resulted in permanent divisions but contributed to a spirit of divisiveness that hampered the spiritual welfare of the church 7 1 -1 9 0 “tw://bible.?id=59.4.2|AUTODETECT|” James 4:2) 1 1 -1 9 0 0 ). Moreover, quarrels demonstrate a lack of love and so violate God s command to love one another.) 1 5 2 8 0 0 12. What I mean is this: that each of you says, I am of Paul, or I am of Apollos, or I am of Cephas, or I am of Christ. ) The clause what I mean is this shows that Paul is fully informed about the quarrels in Corinth. He is saying: Let s come to the point. The issue is that the Corinthians themselves have created groups within the church and even have associated these factions with specific persons. The irony, however, is that the persons whose names have been affixed to these parties (Paul, Apollos, and Cephas) repudiate such groups and quarrels. To look at the matter from a different perspective, no leader went to Corinth to form his own party.) In the Corinthian church, one member claims that he is a follower of Paul, another declares that he belongs to Apollos, still another states that he emulates Peter, and a last one asserts that he is a disciple of Christ.

We ought not to draw the conclusion that these four parties embrace all the members of the church. No doubt there were Corinthians who joined none of the four parties. ��39��) a. I am of Paul. Paul s name occurs first in the list of the four names. In an ascending order the name of Christ is last as the highest in rank; consequently, Paul s name is the least important. Paul had founded the church, but because of the existing factionalism not everyone in the church favored the apostle.

Even those who were favorably disposed to Paul had gone beyond his teaching and intentions, for Paul himself had not originated a separate party. Because he preached the gospel, he had become the Corinthians spiritual father in Christ Jesus (4:15). But Paul was not interested in receiving recognition for work he had done; rather, he was engaged in confirming the Corinthians in Christ (see v. 6). He did not want them to look at him but at the Lord.) Rejecting the divisive spirit of the Corinthians, Paul continued to uphold the integrity of Apollos. He realized that Apollos, too, repudiated the quarrels and factions in the church. We know that throughout this epistle, Paul honors his co-worker Apollos and speaks appreciatively of his labors (3:4, 5, 6, 22; 4:6; 16:12).) 1 1 2 8 0 “tw://bible.?id=44.18.24-44.18.26|AUTODETECT|” b. I am of Apollos. We know that Apollos hailed from the renowned city of Alexandria a university center where he was educated. He had a thorough knowledge of the Scriptures and, although he taught about Jesus, he had to learn the way of salvation more accurately from Priscilla and Aquila in Ephesus 7 1 -1 9 0 “tw://bible.?id=44.18.24-44.18.26|AUTODETECT|” Acts 18:24 26) 1 1 -1 9 0 “tw://bible.?id=44.18.24-44.18.28|AUTODETECT|” ). He became Paul s successor in Corinth and was an eloquent speaker 7 1 -1 9 0 “tw://bible.?id=44.18.24-44.18.28|AUTODETECT|” Acts 18:24 28) 1 1 -1 9 0 “tw://bible.?id=47.10.10|AUTODETECT|” ). Some people in the church were impressed by this orator, especially since they regarded Paul as a weak person whose oral presentations lacked eloquence 7 1 -1 9 0 “tw://bible.?id=47.10.10|AUTODETECT|” II Cor. 10:10) 1 1 -1 9 0 “tw://bible.?id=47.11.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.6|AUTODETECT|” 11:6) 1 1 -1 9 0 0 ). From a human point of view, Paul faced a competitor who had bested him in the pulpit at Corinth. But both Paul and Apollos refused to see each other as competitors. They were fellow workers in proclaiming the gospel of Christ.) 1 1 2 8 0 “tw://bible.?id=48.2.7|AUTODETECT|” c. I am of Cephas. Whether in Paul s absence from Corinth Cephas (Peter) had visited the church cannot be verified. It is probable that he went there.��40�� We assume that the Corinthians were acquainted with Peter, for Paul mentions that Peter was accompanied by his wife on missionary journeys (9:5). Peter, known as the head of the church and spokesman of the apostles, was highly respected. Paul identifies Peter as Cephas and seems to have a proclivity for using his Aramaic name instead of the Greek translation Petros. In his epistles, he refers twice to Peter 7 1 -1 9 0 “tw://bible.?id=48.2.7|AUTODETECT|” Gal. 2:7) 1 1 -1 9 0 “tw://bible.?id=48.2.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.2.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=48.1.18|AUTODETECT|” ) but eight times to Cephas 7 1 -1 9 0 “tw://bible.?id=48.1.18|AUTODETECT|” Gal. 1:18) 1 1 -1 9 0 “tw://bible.?id=48.2.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.9|AUTODETECT|” 2:9) 1 1 -1 9 0 “tw://bible.?id=48.2.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.2.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=48.2.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.2.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=43.1.42|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=43.1.42|AUTODETECT|” John 1:42) 1 1 -1 9 0 0 for the same construction). Peter and Paul had mutual respect for one another, so that we can be sure that Peter also would abhor having his name attached to a faction in Corinth.) 1 1 2 8 0 0 d. I am of Christ. We encounter a number of questions when we try to interpret this saying. For example, did the Corinthians who were not associated with the other groups form a party of Christ? Were not all these Christians followers of Christ? Is Christ not in a category different from the other three persons? Did Paul set himself against the Corinthians by saying, I am of Christ ?) 1 1 2 8 0 “tw://bible.?id=47.10.7|AUTODETECT|” We are unable to answer many of these questions because Paul provides no information other than what is given in this section of the text. The grammar of this text precludes the interpretation that Paul uttered the saying I am of Christ. Elsewhere he mentions the three names Paul, Apollos, and Cephas once more and then emphatically tells the Corinthians that they are of Christ 7 1 -1 9 0 “tw://bible.?id=47.10.7|AUTODETECT|” II Cor. 10:7) 1 1 -1 9 0 0 ). He implies that the church universal with all its individual members belongs to Jesus Christ.) 1 18 2 8 0 0 ) ) Practical Considerations in 1:10 12) Sabine Baring-Gould wrote the magnificent hymn Onward Christian Soldiers and, comparing the church to a mighty army, said:) Brothers, we are treading) Where the saints have trod;) We are not divided,) All one body we,) One in hope and doctrine,) One in charity.) However, the countless divisions in the church make the Christian weep. Apart from geographical and linguistic conflicts, disputes within the church have been the cause of many schisms. John Calvin observes, Where divisions are rife in religion, it is bound to happen that what is in men s minds will soon erupt in real conflict. For while nothing is more effective for joining us together, and there is nothing which does more to unite our minds, and keep them peaceful, than agreement in religion, yet if disagreement has somehow arisen in connexion with it, the inevitable result is that men are quickly stirred up to engage in fighting, and there is no other field with fiercer disputes. ��41��) ) ) 13. Is Christ divided? Was Paul crucified for you?

Were you baptized in the name of Paul?) a. First question. Is Christ divided? Most translators understand the first three words of this verse as a question, not as a statement.��42�� Because these words are followed by two interrogative sentences, scholars see a logical sequence of three questions. All three questions are rhetorical and expect a negative answer.) Paul directed the readers attention to Christ with the query whether Christ is divided. Paul said no to this question but the Corinthians apparently said yes.

These people thought that they could divide the Christ.��43�� Was Christ divided up in the sense that he was torn to pieces? One commentator does not think so. G. G. Findlay comments that to divide denotes distribution, not dismemberment. ��44�� But it is impossible to distribute Christ, for he is the head of the church which is his body. And the body must honor its head; from its head the members receive sustenance and direction.

With the question Is Christ divided? Paul directed attention to the head of the body, honored Christ, and promoted the unity of the church.) b. Second question. Was Paul crucified for you? The Corinthians should immediately perceive the absurdity of this question. Not Paul but Christ was crucified for them.

Some of the Corinthians may have the highest esteem for the founder of the church in Corinth, but they will have to admit that Paul did not die on a cross to deliver them from sin. They ought not to say that they belong to Paul (or even Apollos or Peter), for then they dishonor Christ.) In Paul s epistles the verb group to crucify occurs only eight times.��45�� Here he applies to himself the term that belongs exclusively to Christ.) 1 1 2 8 0 “tw://bible.?id=40.28.19|AUTODETECT|” c. Third question. Were you baptized in the name of Paul? When the Corinthians received the sign of baptism, they were either baptized in the name of the Father, Son, and Holy Spirit 7 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” Matt. 28:19) 1 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” ) or in the name of Jesus 7 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” Acts 2:38) 1 1 -1 9 0 “tw://bible.?id=44.10.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.48|AUTODETECT|” 10:48) 1 1 -1 9 0 “tw://bible.?id=44.19.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.19.5|AUTODETECT|” 19:5) 1 1 -1 9 0 “tw://bible.?id=45.6.3|AUTODETECT|” ). Baptism or faith constitutes the belonging to God or to the Son of God. ��46�� Baptism implies that one identifies completely with the person in whose name he or she has been baptized. The absurdity of claiming Paul s name (or the name of Apollos or Peter) is evident. Because of their baptism into Christ s death 7 1 -1 9 0 “tw://bible.?id=45.6.3|AUTODETECT|” Rom. 6:3) 1 1 -1 9 0 0 ), the Corinthians belonged to Jesus Christ and lived a new life. Because of the sign and seal of baptism, they were called Christians.) 1 2 2 8 0 0 14. I thank God that I baptized none of you except Crispus and Gaius, 15. that no one should say that you were baptized in my name.) a. I thank God. Editors and translators of the Greek New Testament are divided with respect to the inclusion or deletion of the word God. More of them favor inserting��47�� the word than excluding it. Paul s usage throughout his epistles supports its inclusion, yet it is omitted from some of the major manuscripts.) 1 1 2 8 0 “tw://bible.?id=44.8.12|AUTODETECT|” b. I baptized none of you. Paul is not offering a prayer of thanksgiving (see v. 4) but is expressing satisfaction that he has not baptized many of the believers in Corinth. He had left the task of baptizing converts to others. Similarly, not Peter and John but Philip baptized the Samaritans 7 1 -1 9 0 “tw://bible.?id=44.8.12|AUTODETECT|” Acts 8:12) 1 1 -1 9 0 “tw://bible.?id=44.10.48|AUTODETECT|” ), and Peter instructed the six Jewish Christians from Joppa to baptize the members of Cornelius s household 7 1 -1 9 0 “tw://bible.?id=44.10.48|AUTODETECT|” Acts 10:48) 1 1 -1 9 0 “tw://bible.?id=44.11.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.11.12|AUTODETECT|” 11:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.18.8|AUTODETECT|” c. Except Crispus and Gaius. According to Luke s account, Crispus had been a synagogue ruler in Corinth, who with all the members of his household believed in Jesus 7 1 -1 9 0 “tw://bible.?id=44.18.8|AUTODETECT|” Acts 18:8) 1 1 -1 9 0 “tw://bible.?id=44.18.17|AUTODETECT|” ). When he withdrew from the synagogue, Sosthenes succeeded him 7 1 -1 9 0 “tw://bible.?id=44.18.17|AUTODETECT|” Acts 18:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.19.29|AUTODETECT|” The name Gaius occurs five times in the New Testament 7 1 -1 9 0 “tw://bible.?id=44.19.29|AUTODETECT|” Acts 19:29) 1 1 -1 9 0 “tw://bible.?id=44.20.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.4|AUTODETECT|” 20:4) 1 1 -1 9 0 “tw://bible.?id=45.16.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.16.23|AUTODETECT|” Rom. 16:23) 1 1 -1 9 0 “tw://bible.?id=46.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.14|AUTODETECT|” I Cor. 1:14) 1 1 -1 9 0 “tw://bible.?id=64.1.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=64.1.0|AUTODETECT|” III John 1) 1 1 -1 9 0 “tw://bible.?id=45.16.23|AUTODETECT|” ). When Paul spent the winter in Corinth, where he composed his letter to the Romans, he stayed at the house of Gaius 7 1 -1 9 0 “tw://bible.?id=45.16.23|AUTODETECT|” Rom. 16:23) 1 1 -1 9 0 0 ). We suspect that this Gaius is the same person Paul baptized when he founded the Corinthian church.) 1 3 2 8 0 0 d. No one should say that you were baptized in my name. Paul is thankful that during his ministry he did not baptize believers, so that no one could attach significance to his name. Paul certainly did not baptize people in his own name, but he wanted the people to look to Christ who redeemed them and not to the preacher who baptized them.) 16. I baptized also the household of Stephanas; beyond that I do not know if I baptized any other.) Paul appears to have a lapse of memory. He fails to place Stephanas and his family with Crispus and Gaius.

However, near the end of his epistle Paul reveals that Stephanas s household were the first believers in the province of Achaia (16:15). Some commentators think that Stephanas was converted in Athens, which was part of Achaia, even though his family lived in Corinth.��48�� But this is nothing more than a conjecture. Stephanas himself was present when Paul wrote this epistle; he may have been the scribe who wrote the letter for Paul and refreshed his memory. Paul reveals normal human characteristics even when he is writing an inspired book of the Bible.) 1 1 2 8 0 “tw://bible.?id=1.14.14|AUTODETECT|” Stephanas and the members of his household were ardent workers in the Corinthian church who ministered to the spiritual needs of the Christians (16:15). How large was the circle of his household? The Bible teaches that the term household included husbands, wives, children, other relatives, slaves, and visitors. For example, Abraham had 318 trained men who had been born into his household 7 1 -1 9 0 “tw://bible.?id=1.14.14|AUTODETECT|” Gen. 14:14) 1 1 -1 9 0 “tw://bible.?id=42.19.9|AUTODETECT|” ). Heads of families considered their households religious units in which they themselves gave leadership. Thus Luke says that when salvation came to Zacchaeus, it came to his household, too 7 1 -1 9 0 “tw://bible.?id=42.19.9|AUTODETECT|” Luke 19:9) 1 1 -1 9 0 “tw://bible.?id=43.4.53|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=43.4.53|AUTODETECT|” John 4:53) 1 1 -1 9 0 “tw://bible.?id=55.1.16|AUTODETECT|” ). In Acts, he reveals that households and their heads were saved and baptized: Cornelius (10:2, 48; 11:14); Lydia (16:15); the Philippian jailer (16:31 34); Crispus (18:8). Paul mentions Onesiphorus s household 7 1 -1 9 0 “tw://bible.?id=55.1.16|AUTODETECT|” II Tim. 1:16) 1 1 -1 9 0 “tw://bible.?id=50.4.22|AUTODETECT|” ) and refers to believers who belonged to Caesar s household 7 1 -1 9 0 “tw://bible.?id=50.4.22|AUTODETECT|” Phil. 4:22) 1 1 -1 9 0 0 ). We have no information concerning the extent of Stephanas s household. As an influential person, he may have been the head of a broad family circle.) 1 3 2 8 0 0 Paul writes that he cannot remember anyone else whom he baptized. He puts no value on the privilege of baptizing converts, for his calling was not to baptize believers but to preach the gospel.) 17. For Christ sent me not to baptize but to preach the gospel, not in wisdom of words that the cross of Christ may not be emptied.) In this text, Paul expresses one positive element and three negative ones. The affirmative statement is that Christ sent him to preach the message of salvation. The disclaimers are that Paul was not told to baptize believers, that the proclamation of this message should not become a philosophical treatise, and that Christ s cross should not lose its central position.) 1 1 2 8 0 “tw://bible.?id=45.1.1|AUTODETECT|” a. Task. In the preceding two verses (vv. 15, 16) Paul emphatically states that he has no interest in baptizing converts. Now he conveys the reason: Christ commissioned him to be a preacher of the gospel 7 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” Rom. 1:1) 1 1 -1 9 0 “tw://bible.?id=45.15.15-45.15.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.15-45.15.16|AUTODETECT|” 15:15 16) 1 1 -1 9 0 “tw://bible.?id=48.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.16|AUTODETECT|” Gal. 1:16) 1 1 -1 9 0 0 ). The task of preaching the gospel requires talent, education, tact, and skill. Baptizing believers is a simple act that requires no training, but preaching is a constant task of leading people to repentance, faith, new life, and growth. Baptizing is a one-time act that distinguishes a Christian from the world, but preaching takes place every Lord s Day and often on weekdays.) 1 1 2 8 0 “tw://bible.?id=43.4.1-43.4.2|AUTODETECT|” Paul is by no means discrediting baptism. He is following the example Jesus set during his earthly ministry: Christ proclaimed the gospel and the disciples baptized the believers 7 1 -1 9 0 “tw://bible.?id=43.4.1-43.4.2|AUTODETECT|” John 4:1 2) 1 1 -1 9 0 “tw://bible.?id=40.4.19|AUTODETECT|” ). Jesus designated the apostles fishers of men 7 1 -1 9 0 “tw://bible.?id=40.4.19|AUTODETECT|” Matt. 4:19) 1 1 -1 9 0 0 ) and commissioned them to catch men through preaching. To preach the gospel is to cast the net; it is apostolic work. To baptize is to gather the fish now taken and put them into vessels. ��49�� Paul had to use all his time and talent to preach the Word and hence left the matter of baptism primarily to others.) 1 36 2 8 0 0 b. Manner. Not in wisdom of words. Paul does not say words of wisdom or wisdom to speak, but, to be precise, in wisdom of words. This is the first time in the epistle that Paul writes the word wisdom. In the succeeding verses of chapters 1 and 2, he uses the word as he contrasts God s wisdom and worldly wisdom.

But in this verse, the phrase wisdom of words describes the manner of a Greek orator who eloquently delivers a speech. In Greek rhetoric, speakers cleverly presented philosophical arguments to support a particular viewpoint. Paul separates himself from this procedure, for he proclaims the message of the cross in simple terms.) By preaching the gospel in plain terms, Paul follows the example of Jesus. Jesus proclaimed the message of salvation and the common people heard him gladly. Similarly, the apostles were commissioned to preach the gospel with simplicity and clarity. To tell good news in wisdom of word is a contradiction; news only needs and admits of straightforward telling.

To dress out the story of Calvary in specious theorems, would have been to empty the cross of Christ, to eviscerate the Gospel. ��50��) [So] that the cross of Christ may not be emptied. When Paul proclaimed the message of Christ s death on Calvary s cross, he was scorned in the Greco-Roman world. That world rejected the message of an ignominious death on a cross. If Paul, however, had adopted Greek practice and had delivered his message with rhetorical eloquence, the message of the cross would have been emptied of its power and glory. Then his message would have had a hollow ring and consequently no conversions and baptisms would have taken place.) The Corinthians knew that Paul had preached the gospel of Christ s death without resorting to oratory and human wisdom (see 2:1). In humility, he had called them to repentance and faith in Jesus Christ.

He had pointed to the shameful cross of Christ by which they were saved from sin and death.) ) Practical Considerations in 1:16) North American culture accepts individualism as a way of life. It stimulates a desire for freedom and promotes striving for success in a competitive society. It encourages the individual to climb the social, economic, and political ladder on his or her own merits.) Statistics reveal that at least one third of the population in North America moves every year. Families are often scattered from north to south and from east to west. Adults frequently live at great distances from their parents and from their brothers and sisters. When aging parents need daily care, they are placed in retirement homes where their sons and daughters can visit them from time to time.

Because of divorce, desertion, and separation, increasing numbers of families are headed by a single parent. Consequently, the family as such is a rather small unit consisting of either one or two parents and usually two to three children.) In other cultures, the family usually consists of a clan that includes grandparents, fathers and mothers, sons and daughters, uncles and aunts, nephews and nieces. Retirement homes for the elderly are nonexistent, for aging parents are cared for by their children and grandchildren. The family provides for the material, social, emotional, and spiritual needs of all its members.) When either North Americans or people of other cultures read a Scripture passage with the word household, the interpretation and understanding of the word invariably differ. We may safely assume that a culture which regards the family as a clan has stronger resemblance to the biblical pattern than a structure which promotes individualism and rootlessness.) ) Greek Words, Phrases, and Constructions in 1:10, 12, 16 17) Verse 10) 5�� the conjunction introduces not a pure purpose clause but an object clause following a verb that exhorts. The �� is clearly adversative to set apart the periphrastic construction &�� ������������� (that you may be complete).

The construction is in the perfect tense to show lasting effect and in the passive to imply that God is the agent.) Verse 12) �r� & �� the contrast indicates that some are saying this and others that. The repetition of �� points to similar speakers.) Verses 16 17) ������ this adverbial expression means in addition to that. ) �P the particle literally negates the verb send, but the flow of the sentence definitely suggests that it limits the activity of the infinitive to baptize.) ) 2. The Folly of the Cross) 1:18 2:5) 18 For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written,) I will destroy the wisdom of the wise) and the intelligence of the intelligent) I will set aside. ) 20 Where is the wise? Where is the expert in the law? Where is the debater of this age? Has not God made foolish the wisdom of this world? 21 For since in the wisdom of God the world through its wisdom did not know God, God was pleased to save those who believe through the foolishness of the message that was preached. 22 And since Jews request signs and Greeks look for wisdom, 23 we preach Christ crucified, to the Jews a stumbling-block, and to Gentiles foolishness. 24 To those who are called, both the Jews and the Greeks, Christ is the power of God and the wisdom of God. 25 Because the foolishness of God is wiser than men and the weakness of God is stronger than men.) 26 Consider your call, brothers, that there were not many wise men according to the flesh, not many powerful, not many of noble birth. 27 But God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the strong. 28 And God has chosen the insignificant things of the world and the despised things, the things that are not, that he might nullify the things that are, 29 that no man should boast before God. 30 But because of him you are in Christ Jesus, who has become wisdom from God for us: righteousness, and holiness, and redemption, 31 that just as it is written,) Let him who boasts boast in the Lord. ) ) In this section, Paul teaches that what is foolishness to the world (namely, the preaching of the cross) is wisdom to God, and what is wisdom to the world (that is, philosophical systems devised by man) is foolishness to God.

He delineates the effect of preaching the message of Christ s cross (v. 18), supports his teaching with an Old Testament passage (v. 19), and forces the Corinthians to draw their own conclusions by asking a series of questions (v. 20).) a. The Lost and the Saved) 1:18 20) 18. For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.) Every word in this text is significant, for each contributes to one powerful message. The conjunction for serves as a link to Paul s reference to the cross of Christ (v. 17) and makes verse 18 explanatory. When Paul writes the word of the cross, he separates it from the phrase wisdom of words (v. 17). Although the two terms translated word and words have the same original form (logos) in Greek, in context they have nothing in common.

In fact, they are opposites. The word of the cross is the message that proclaims an event of historical and theological significance. It points to Christ who died the death of a criminal but whose death concerns the eternal destiny of man. But the wisdom of words that the orator utters is of human origin and is opposed to the message of the cross.) The word of the cross is foolishness. For Paul s Gentile contemporaries, the account of Christ s death on a cross outside the city of Jerusalem was folly. They classified Jesus as a criminal or a degenerate slave, for only such social deviates were crucified by the Romans.

Paul s message of the cross, therefore, was foolishness to the Greeks (v. 23).) 1 1 2 8 0 “tw://bible.?id=47.2.15|AUTODETECT|” [Foolishness] to those who are perishing. The present participle are perishing denotes action that is in the process of occurring. This expression has both a subjective and an objective element: subjectively, the people repudiating Paul s message regard it as folly; objectively, the effect of the rejection is irrevocable doom 7 1 -1 9 0 “tw://bible.?id=47.2.15|AUTODETECT|” II Cor. 2:15) 1 1 -1 9 0 “tw://bible.?id=47.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.3|AUTODETECT|” 4:3) 1 1 -1 9 0 “tw://bible.?id=53.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.10|AUTODETECT|” II Thess. 2:10) 1 1 -1 9 0 0 ). They are not on the verge of perishing but in actuality are perishing.) 1 2 2 8 0 0 By contrast, the Corinthians are not perishing. They have been called and sanctified (v. 2); they belong to a different class because they have accepted the word of the cross and believe the gospel. Therefore, Paul encourages his readers. He includes himself when he says:) But to us who are being saved. Notice that the clause who are being saved serves as an explanation of the personal pronoun us. Paul places himself on the same level as the Corinthians and affirms that they are being saved. But were they not saved when God called them? What precisely does Paul teach concerning the time of salvation? What tense of the verb to save is used?��51�� A few examples illuminate Paul s teaching:) 1 1 2 8 0 “tw://bible.?id=45.8.24|AUTODETECT|” Past: For in this hope we were saved 7 1 -1 9 0 “tw://bible.?id=45.8.24|AUTODETECT|” Rom. 8:24) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=49.2.5|AUTODETECT|” By grace you have been saved 7 1 -1 9 0 “tw://bible.?id=49.2.5|AUTODETECT|” Eph. 2:5) 1 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” 8) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=56.3.5|AUTODETECT|” By his mercy he saved us 7 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” Titus 3:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.15.2|AUTODETECT|” Present: Through which [gospel] you are being saved 7 1 -1 9 0 “tw://bible.?id=46.15.2|AUTODETECT|” I Cor. 15:2) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=47.2.15|AUTODETECT|” Those who are being saved 7 1 -1 9 0 “tw://bible.?id=47.2.15|AUTODETECT|” II Cor. 2:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.5.9|AUTODETECT|” Future: How much more shall we be saved? 7 1 -1 9 0 “tw://bible.?id=45.5.9|AUTODETECT|” Rom. 5:9) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=45.11.26|AUTODETECT|” Thus all Israel will be saved 7 1 -1 9 0 “tw://bible.?id=45.11.26|AUTODETECT|” Rom. 11:26) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.1.14|AUTODETECT|” Believers, then, are saved in principle during their life on earth. Throughout their earthly sojourn they cherish this blessed assurance, for they are on the way to being saved completely 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 1 1 -1 9 0 0 ). Complete salvation comes to them when they leave this earthly scene and enter the presence of God.) 1 6 2 8 0 0 It is the power of God. Paul confidently tells his readers: to us belongs God s power. This language resembles what Paul uses in his epistle to the Romans: I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes (1:16). God s power becomes effective when Christ s gospel is proclaimed and people accept this message in faith. The word of the cross has power to raise the sinner from spiritual death and to provide newness of life. In essence, God is dynamically providing salvation for his people.��52��) However, Paul s sophisticated contemporaries thought he was proclaiming utter folly by connecting God s power to the weakness of the cross.��53�� Adopting Jesus methodology of turning to the Scriptures for proof, Paul confirms his teaching by citing a passage from the Old Testament.) 19. For it is written,) I will destroy the wisdom of the wise) and the intelligence of the intelligent) I will set aside. ) 1 1 2 8 0 “tw://bible.?id=23.29.14|AUTODETECT|” This is a quotation that Paul takes almost word for word from the Septuagint, the Greek translation of the Old Testament Scriptures 7 1 -1 9 0 “tw://bible.?id=23.29.14|AUTODETECT|” Isa. 29:14) 1 1 -1 9 0 “tw://bible.?id=19.33.10|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=19.33.10|AUTODETECT|” Ps. 33:10) 1 1 -1 9 0 0 ). The Septuagint varies from the Hebrew text, which reads, The wisdom of the wise will perish and the intelligence of the intelligent will vanish. ) 1 1 2 8 0 “tw://bible.?id=23.29.13|AUTODETECT|” The context of this Old Testament passage refers to the people of Israel who honor God with their lips but not with their hearts 7 1 -1 9 0 “tw://bible.?id=23.29.13|AUTODETECT|” Isa. 29:13) 1 1 -1 9 0 “tw://bible.?id=40.15.8-40.15.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.8-40.15.9|AUTODETECT|” Matt. 15:8 9) 1 1 -1 9 0 “tw://bible.?id=59.3.15|AUTODETECT|” ). God nullifies the wisdom of Israel s pundits and causes human intelligence to dissipate. He opposes wisdom that originates in a heart which is far removed from serving God. In the New Testament, James calls earthly wisdom as opposed to heavenly wisdom unspiritual and of the devil 7 1 -1 9 0 “tw://bible.?id=59.3.15|AUTODETECT|” James 3:15) 1 1 -1 9 0 “tw://bible.?id=59.1.5|AUTODETECT|” ). God is not dependent on our wisdom; on the contrary, we are urged to ask God for wisdom 7 1 -1 9 0 “tw://bible.?id=59.1.5|AUTODETECT|” James 1:5) 1 1 -1 9 0 0 ), and he will liberally give it to anyone who comes to him in faith. Gordon D. Fee rightly observes: Yet it is the folly of our human machinations that we think we can outwit God, or that lets us think that God ought to be as smart as we are. ��54��) 1 2 2 8 0 0 20. Where is the wise? Where is the expert in the law? Where is the debater of this age? Has not God made foolish the wisdom of this world?) a. Allusions. In I Corinthians, Paul appears to have a predilection for quoting from and alluding to Isaiah s prophecy.��55�� Two of the questions in this verse Where is the wise? Where is the expert in the law? are explicitly from Isaiah, and Paul relies implicitly on Isaiah for a third question, Has not God made foolish the wisdom of the world?) 1 1 2 8 0 “tw://bible.?id=23.19.12|AUTODETECT|” In the prophet s oracle against Egypt, Isaiah queries where Pharaoh s wise men are 7 1 -1 9 0 “tw://bible.?id=23.19.12|AUTODETECT|” Isa. 19:12) 1 1 -1 9 0 “tw://bible.?id=23.33.18|AUTODETECT|” ). Next, in the context of the misery pronounced on the Assyrians, Isaiah asks where the scribe Isaiah 7 1 -1 9 0 “tw://bible.?id=23.33.18|AUTODETECT|” Isa. 33:18) 1 1 -1 9 0 “tw://bible.?id=23.37.36|AUTODETECT|” , NKJV). He reflects on the siege of Jerusalem by the forces of Sennacherib, king of Assyria (Isa. 36 37). As the Assyrian army surrounded Jerusalem, King Hezekiah put his trust in Israel s God, who delivered him from oppression. An angel of the Lord put to death 185,000 Assyrian soldiers 7 1 -1 9 0 “tw://bible.?id=23.37.36|AUTODETECT|” Isa. 37:36) 1 1 -1 9 0 “tw://bible.?id=23.33.18|AUTODETECT|” ). Isaiah, reflecting on all this, pictures the people in astonishment saying: Where is the scribe who (was to have counted the tribute (collected from the Jews)? Where is he who (was to have) weighed the tribute? Where is he who (was to have) counted the towers (which the Assyrians had figured on destroying)? [) 7 1 -1 9 0 “tw://bible.?id=23.33.18|AUTODETECT|” Isa. 33:18) 1 1 -1 9 0 0 ]. ��56�� For Paul s purpose, however, the scribe is the expert in the Old Testament Scriptures.) 1 1 2 8 0 “tw://bible.?id=23.44.25|AUTODETECT|” Promising redemption for Israel, God says that he will overthrow the learning of the wise 7 1 -1 9 0 “tw://bible.?id=23.44.25|AUTODETECT|” Isa. 44:25) 1 1 -1 9 0 0 ). With a rhetorical question that expects an affirmative answer, Paul relates that God has made the wisdom of this world look foolish.) 1 21 2 8 0 0 b. Questions. Where is the wise? With four questions, Paul summarizes what he stated in verse 18 and proved from Scripture in verse 19. The emphasis falls on God, who is at work in salvation and who destroys the wisdom of the wise. Should anyone with worldly wisdom intend to confront God, he would be the loser.

As in Moses time the wise men of Egypt disappeared from the scene at God s command, so likewise wisdom vanishes from the earth when teachers who are opposed to God proclaim human wisdom. Paul implies not that all the wise men have left the Corinthian scene but that their attempt to frustrate God s work is futile (see 3:19).) Where is the expert in the law? With the second question, Paul directs his discourse to those Jews who were trained in explaining the Old Testament Scriptures. (Incidentally, Paul himself had received this training.) These people turned to the teachings of the Old Testament law but refused to accept the message of the cross as the fulfillment of these teachings.) Where is the debater of this age? This third question applies to both Jewish and Greek philosophers. The phrase this age is the converse of the age to come; it contrasts the ethical values of the present world with those of Christ s kingdom.) Summarizing the preceding questions with a fourth query, Paul asks rhetorically, Has not God made foolish the wisdom of this world? As the world turns its wisdom against the Almighty, God turns worldly prudence into foolishness; the result is defeat for the world.

Paul resorts to parallelism in the endings of the third and fourth questions. The phrases this age and this world are synonymous.��57�� The Corinthians must realize that God has turned into folly the worldly wisdom of those who have rejected the message of Christ s cross, even though they themselves have not yet understood the full significance of that cross. Through it God has ushered in the age to come that transcends the present age.��58��) ) ) Greek Words, Phrases, and Constructions in 1:18 20) Verses 18 19) ���� & ����������� this present middle participle of the verb ������� (I destroy) denotes that the process is durative and that the compound is perfective.��59��) ���� & ���������� the progressive present participle of the verb ���� (I save) indicates that believers are being saved.) The contrast of the particles ��� and �� asserts that there are only two classifications: the lost and the saved.) ���� the verb is the future tense of �������; its close connection with the present participle of the same verb in verse 18 is interesting.) Verse 20) ������� from the verb ������� (I make foolish), the aorist shows completed action. See the relationship of this verb to the noun (foolishness).) ������ because the manuscript evidence for including the pronoun ������ is strong, many translators have adopted it.��60�� Others suppose that the addition of the pronoun may have been influenced by the preceding expression this age.) ) ) b. Wisdom and Foolishness) 1:21 25) 21. For since in the wisdom of God the world through its wisdom did not know God, God was pleased to save those who believe through the foolishness of the message that was preached.) a.

For since in the wisdom of God the world through its wisdom did not know God. Both conjunctions express cause and make this verse an impassioned explanation of the manner in which God has made foolish the wisdom of the world (v. 20). Paul is specific when he says: in the wisdom that belongs to God. The wisdom of God, not the wisdom of the world, is significant. But what does Paul mean by the phrase the wisdom of God? Usually two answers are given:) 1 1 2 8 0 “tw://bible.*?id=44.14.17|AUTODETECT|”

1. Some commentators point to the following New Testament passages: ) 7 1 -1 9 0 “tw://bible.?id=44.14.17|AUTODETECT|” Acts 14:17) 1 1 -1 9 0 “tw://bible.?id=44.17.27|AUTODETECT|” , where Paul, addressing the people in Lystra, says that God did not leave himself without a witness but gave rains and fruitful seasons; ) 7 1 -1 9 0 “tw://bible.?id=44.17.27|AUTODETECT|” Acts 17:27) 1 1 -1 9 0 “tw://bible.?id=45.1.20|AUTODETECT|” , in which Paul, before the Areopagus, states that men would seek God; and ) 7 1 -1 9 0 “tw://bible.*?id=45.1.20|AUTODETECT|” Romans 1:20) 1 1 -1 9 0 0 , which declares that men are without excuse because God has made himself known in creation.��61��) 1 7 2 8 0 0
2. Other commentators register objections to this line of interpretation,��62�� even though they grant that the weight of these parallels is significant. One objection is that the context of this verse relates not to God revealing himself in creation but to God saving believers through the message of Christ s cross. The basic structure of the sentence is that God in his wisdom was pleased to save those who believe the message of the cross. The main verb was pleased receives emphasis in the sentence and is crucial in understanding this verse.) A related objection is that the phrase wisdom of God stands in opposition to the phrase the wisdom of this world. God works out his plan of salvation in wisdom which the world calls folly.

Conversely, the wisdom of the world is folly to God because it is a rejection of the message of the cross.) And a third objection is that the clause the world through its wisdom did not know God should not be taken logically to precede the phrase God was pleased. That is, God rejects the world s wisdom because of its refusal to accept divine wisdom. But it pleases God to save those who in faith accept Christ s gospel.) b. God was pleased to save those who believe through the foolishness of the message that was preached. The verb to please points to the sovereignty of God as he chooses to elect believers on the basis of his decree, resolve, and purpose.��63�� God s pleasure, however, is diametrically opposed to the human folly that espouses worldly wisdom. The world either purposely ignores or scathingly ridicules the preaching of the gospel because to the sinful human mind it is foolishness.

But God s people continue to believe this foolish gospel and fully acclaim it as God s wisdom.) c. Finally, notice the contrast of two phrases in this verse: the world through its wisdom and through the foolishness of the message that was preached. In both instances the word through indicates what one trusts: the world trusts in human wisdom but the believer in the foolishness of preaching. Sunday after Sunday and even on weekdays, believers listen to the preaching of the gospel and receive instruction from the Scriptures. Preaching is not only the delivery of a sermon (although effective delivery is important in itself) but also the content of the message. Believers accept that divine content in faith and respond to God s wisdom, but unbelievers reject this wisdom and call it foolishness.

The result is that while the worldly person refuses to know God and is eternally lost, the believer knows God and is forever saved.) 22. And since Jews request signs and Greeks look for wisdom, 23. we preach Christ crucified, to the Jews a stumbling-block, and to Gentiles foolishness.) Paul uses the conjunction since a second time (see v. 21) and thus provides an additional explanation. He now becomes specific by dividing the world into two groups: the Jews and the Greeks.) 1 1 2 8 0 “tw://bible.?id=43.4.48|AUTODETECT|” a. Jews request signs and Greeks look for wisdom, As a Jew born in a Hellenistic culture, Paul ably characterizes both Jews and Greeks. From the Gospels we know that the Jews repeatedly asked Jesus for a sign.��64�� Jesus refused to give in to them, for they would not believe in him unless they saw him perform a miracle 7 1 -1 9 0 “tw://bible.?id=43.4.48|AUTODETECT|” John 4:48) 1 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” ). God had entrusted to the Jews the Scriptures of the Old Testament 7 1 -1 9 0 “tw://bible.?id=45.3.2|AUTODETECT|” Rom. 3:2) 1 1 -1 9 0 “tw://bible.?id=45.9.3-45.9.4|AUTODETECT|” ); they were recipients of God s covenants, the law, the promises, and worship regulations 7 1 -1 9 0 “tw://bible.?id=45.9.3-45.9.4|AUTODETECT|” Rom. 9:3 4) 1 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” ). Yet when Jesus came, they refused to believe in him unless he became a miracle-worker at their command. In short, the Jews rejected the divine message of salvation that Jesus brought 7 1 -1 9 0 “tw://bible.?id=43.1.11|AUTODETECT|” John 1:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.17.18|AUTODETECT|” The expression Greeks is broader than a mere reference to the citizens of Corinth or even Greece as a nation; it refers to a class of people who are influenced by Greek language, philosophy, and culture. Stoic and Epicurean philosophers 7 1 -1 9 0 “tw://bible.?id=44.17.18|AUTODETECT|” Acts 17:18) 1 1 -1 9 0 0 ) sought reasons for their existence in this world. With inquisitive minds, they and their countrymen sought after wisdom. Both Jews and Greeks, however, show skepticism and stand in contrast to Paul and his helpers who preach Christ s gospel.) 1 1 2 8 0 0 b. We preach Christ crucified, to the Jews a stumbling-block, and to Gentiles foolishness. The dissimilarity is indeed striking. Paul intensifies his earlier reference to the cross (vv. 17, 18) when he intimates that in their preaching he and his colleagues are explaining the significance of Christ s crucifixion (see 2:2). Triumphantly he utters a truth that has been adopted by the Christian church as a motto: We preach Christ crucified. But precisely what is the meaning of that saying? Paul himself provides a twofold answer.) 1 1 2 8 0 “tw://bible.?id=5.21.23|AUTODETECT|” To the Jews a stumbling-block. From a Jewish point of view, God had cursed a crucified person forever. Even a mere reference to such a person was offensive to a religiously sensitive Jew 7 1 -1 9 0 “tw://bible.?id=5.21.23|AUTODETECT|” Deut. 21:23) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 “tw://bible.?id=48.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.11|AUTODETECT|” 5:11) 1 1 -1 9 0 0 ). Indeed, calling a crucified man the Christ, that is, the Messiah, was the height of spiritual insensitivity.) 1 5 2 8 0 0 And to Gentiles foolishness. For the Gentiles, the idea of proclaiming a message about a person who was nailed to a cross was utter foolishness. A person crucified by Roman authorities usually was a criminal slave. In the Gentiles minds, it would be ridiculous to say anything at all regarding a man condemned so to die. Certainly, a criminal slave who died on a cross could not be Lord and Savior of mankind.) Believers accept the message of the cross and readily admit that they do not fully understand the significance of Jesus suffering and death on the cross. Nevertheless, they know that through faith they are saved.) 24.

To those who are called, both the Jews and the Greeks, Christ is the power of God and the wisdom of God. 25. Because the foolishness of God is wiser than men and the weakness of God is stronger than men.) Once again Paul uses the verb to call (see vv. 1, 2, 9). Only those people, including Jews and Greeks, who have been effectually called by God are able to believe the message of the cross and accept it without reservations. God calls to himself a people who are beloved, holy, and separated from the world.��65�� He calls them away from those Jews for whom Christ is an offense and from those Greeks for whom Christ is folly. Coming from Jewish communities and Greek culture, these people believe the message of Christ (v. 21) and are saved. In this context the name Christ means the crucified and resurrected Christ.) In verses 24 and 25 Paul ascribes four qualities to God power, wisdom, foolishness, and weakness that we will look at individually.) 1 1 2 8 0 “tw://bible.?id=43.1.3|AUTODETECT|” a. Power of God. Christ is the power of God. Paul relates the word power not to Christ s work of creation 7 1 -1 9 0 “tw://bible.?id=43.1.3|AUTODETECT|” John 1:3) 1 1 -1 9 0 “tw://bible.?id=51.1.16-51.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.16-51.1.17|AUTODETECT|” Col. 1:16 17) 1 1 -1 9 0 “tw://bible.?id=58.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.2|AUTODETECT|” Heb. 1:2) 1 1 -1 9 0 “tw://bible.?id=45.1.4|AUTODETECT|” ) but to his work of recreation 7 1 -1 9 0 “tw://bible.?id=45.1.4|AUTODETECT|” Rom. 1:4) 1 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” 16) 1 1 -1 9 0 0 ). Christ is God s power in redeeming his people. God s power is revealed in Christ s resurrection, which is the greatest miracle of all times. Indeed, the word power is an answer to the Jews request for a sign.) 1 2 2 8 0 0 b. Wisdom of God. Paul does not say that Christ personifies wisdom, but that Christ is God s reply to the Gentiles who consider the message of the cross to be foolishness. The wisdom of God contrasts with the foolishness of the Gentiles.) c. Foolishness of God. Because the foolishness of God is wiser than men. Foolishness ascribed to God and compared with human wisdom is infinitely greater than the qualities ascribed to man.��66�� God uses a crib in Bethlehem as a cradle for his royal Son and he selects a cruel cross as the instrument of death for his divine emissary.) 1 1 2 8 0 “tw://bible.?id=47.12.9|AUTODETECT|” d. Weakness of God. And the weakness of God is stronger than men. God resorts to those things that are foolish and weak in the eyes of man to show his wisdom and strength in the work of saving God s people. Answering Paul s repeated plea to remove a thorn from his flesh, the Lord said: My grace is adequate for you, for my power is perfected in weakness 7 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” II Cor. 12:9) 1 1 -1 9 0 0 ; see also 13:4).) 1 19 2 8 0 0 ) Greek Words, Phrases, and Constructions in 1:21 25) Verse 21) ����t ��� these two conjunctions emphasize cause and explain the preceding verse.) ��� ���������� the noun derived from the verb ������� (I preach) refers not to the activity of preaching but to the content of the gospel.) ����� ��z� ����������� the aorist infinitive denotes a single action viewed in its entirety.��67�� The present active participle reveals continued progress.) Verse 23) ����������� from the verb ������� (I crucify), the perfect tense in this passive participle shows that the deed of crucifying Jesus occurred in the past but the effect of this act is relevant for the past, present, and future.) �r� & �� the contrast between the interests of the Jews and of the Greek is pronounced.) Verse 25) E�� this conjunction apparently introduces a coordinate clause, and so does the conjunction ��� in the following verse (v. 26). Editors of the Greek text (Nes-Al, UBS) place a raised period (semicolon) at the end of verse 24 to show the coordinate structure of the next clause.) ��� ������� here is an implied reference to the wisdom of men, translated [wiser than] the wisdom of men. ��68��) ) ) c. The Weak and the Strong) 1:26 31) 26. Consider your call, brothers, that there were not many wise men according to the flesh, not many powerful, not many of noble birth.) a. Call. When Paul presents a sensitive subject that touches his readers personally, he frequently resorts to the cordial greeting brothers.

In the parlance of that day, this term also included women.) The verb to consider can in this verse be understood either as a command (the imperative mood) or as a statement of fact (the indicative mood). The verb is the first word in the Greek sentence; hence, it is emphatic. Most translators favor the imperative mood and translate it (with variations in word choice) Consider! ��69�� Others take the verb in the indicative mood and render it you are considering. ��70��) 1 1 2 8 0 “tw://bible.?id=49.4.1|AUTODETECT|” Paul tells the Corinthians to contemplate their call. But what is the significance of the expression call or calling? For one thing, God calls an individual through the preaching and teaching of the gospel. If that call is effectual through the work of the Holy Spirit, the believer enjoys intimate fellowship with Christ (vv. 2, 9, 24). Next, the believer who responds to God s call is brought into fellowship with other believers 7 1 -1 9 0 “tw://bible.?id=49.4.1|AUTODETECT|” Eph. 4:1) 1 1 -1 9 0 0 ).��71��) 1 1 2 8 0 “tw://bible.?id=48.5.11|AUTODETECT|” Moreover, Paul reminds his readers of their spiritual calling. They are not only called, they are also holy (v. 2), and as such they are God s people. They must understand God s display of foolishness and weakness with reference to Jesus cross. They must be willing to endure the reproach of the cross 7 1 -1 9 0 “tw://bible.?id=48.5.11|AUTODETECT|” Gal. 5:11) 1 1 -1 9 0 0 ) and show the humility of Christ. Some Corinthian Christians were of the opinion that their place in the church was superior to that of the rest of the believers (v. 12). They had no interest in advancing the spiritual welfare of fellow believers Their divisiveness prevented them from ministering to others.��72�� Paul is about to present teaching that relates to the educational, economic, and social status of these Corinthians: the wise, the powerful, and those of noble birth.��73��) 1 1 2 8 0 “tw://bible.?id=45.16.23|AUTODETECT|” b. Class. The church in Corinth consisted of ordinary people and a few leading figures who had gained educational, financial, and social prominence.��74�� Among the prominent persons were Stephanas (v. 16; 16:17), the former synagogue leaders Sosthenes and Crispus (vv. 1, 14), the generous Gaius, and Erastus, the city treasurer 7 1 -1 9 0 “tw://bible.?id=45.16.23|AUTODETECT|” Rom. 16:23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.11.25|AUTODETECT|” There were not many wise men according to the flesh, not many powerful, not many of noble birth. Paul provides indirect information about the status of some church members before their conversion. By the standard of the world, that is, according to the flesh, not many of them were counted among the wise, the ruling class, or the nobility. Although some of the Christians in Corinth were affluent, few were highborn. Jesus reveals that God hides spiritual matters from the wise and the learned but discloses them to little children who depend on others for help and guidance 7 1 -1 9 0 “tw://bible.?id=40.11.25|AUTODETECT|” Matt. 11:25) 1 1 -1 9 0 “tw://bible.?id=42.10.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.21|AUTODETECT|” Luke 10:21) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 27. But God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the strong. 28. And God has chosen the insignificant things of the world and the despised things, the things that are not, that he might nullify the things that are.) In these verses Paul shows God s work in redemption; he does so by the literary techniques of contrast and repetition. The adversative but begins a contrast, the positive side of the negative statements in the previous verse (v. 26). Antonyms in these verses are the foolish things and the wise, the weak things and the strong. The expression many of noble birth (v. 26) is balanced by an antonym, the insignificant things (v. 28).

Repetition occurs in the choice of the verbs has chosen and to shame, and the phrase of the world.) Paul teaches two points:) a. Sovereignty. In these verses, Paul teaches not the doctrine of eternal election but God s sovereignty. He purposely repeats words and phrases to demonstrate that God is at work in the lives of the Corinthians (the verb to choose and the noun world each occur three times in two verses [vv. 27, 28]).) First, God rules sovereignly by choosing the foolish things of the world. These things are of no account (compare 3:18 19). For instance, according to the Roman author Seneca, God s people did a foolish thing by keeping the Sabbath; the Gentile world had no concept of a week and thus regarded resting on the Sabbath utter foolishness and a waste of time.

But God uses the things which the world calls foolish to shame the men who are reputed to be wise.) 1 1 2 8 0 “tw://bible.?id=40.5.5|AUTODETECT|” Next, God chooses those things which the world considers weak to shame the strong. To illustrate, the Beatitudes teach that the meek will inherit the earth 7 1 -1 9 0 “tw://bible.?id=40.5.5|AUTODETECT|” Matt. 5:5) 1 1 -1 9 0 “tw://bible.?id=42.14.16-42.14.24|AUTODETECT|” ), even though to the world meekness is the equivalent of weakness. In the parable of the great banquet 7 1 -1 9 0 “tw://bible.?id=42.14.16-42.14.24|AUTODETECT|” Luke 14:16 24) 1 1 -1 9 0 “tw://bible.?id=40.20.16|AUTODETECT|” ), Jesus depicted the guests in the banquet hall not as the invited citizens but as the poor, the crippled, the blind, and the lame. Here the proverbial saying is applicable: The last will be first and the first will be last 7 1 -1 9 0 “tw://bible.?id=40.20.16|AUTODETECT|” Matt. 20:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Third, Paul states that the insignificant things and the despised things are chosen by God. For him, the noun things in the neuter plural indicate[s] a mass in which the individuals have so little value that they are not counted as distinct personalities. ��75�� But those persons whom the world despises God chooses as his own. God works out his purpose by honoring that which is common and by abolishing things that are important.) 1 1 2 8 0 “tw://bible.*?id=45.4.17|AUTODETECT|” b. Purpose. Paul writes three purpose clauses in verses 27 and 28. He says that God shames the wise, shames the strong, and nullifies the things that in man s eyes are important. In the sight of the world, these insignificant persons and things are of no account. They are nonexistent, as it were.

The world counts only the wise, the powerful, and the people of noble birth. But God upsets the standards of the world by choosing the people who are foolish, weak, and despised by the world.��76�� He nullifies (that is, he completely removes) these transitory standards to make room for eternal rules that are ushered in with the new order in Christ Jesus. God chooses that which is insignificant and despised and voids the things that are significant to the world. As Paul writes in his letter to the church in Rome, God calls those things which do not exist as though they did 7 1 -1 9 0 “tw://bible.*?id=45.4.17|AUTODETECT|” Rom. 4:17) 1 1 -1 9 0 0 , NKJV). God executes his plans according to his sovereign will.) 1 16 2 8 0 0 29. That no man should boast before God.) Paul concludes his lengthy discussion with a negative purpose clause that excludes any human boasting in God s presence. When God reaches to the lowest level of existence to choose his own people and his own things and then exalts them, no one can ever claim credit for himself. God rules out all boasting in his presence, because not man but God himself deserves the praise and glory. As John Albert Bengel puts it, We may glory not before him, but in him. ��77��) The Corinthians apparently had not yet learned this lesson. They freely boasted in the accomplishments of men and the possession of material things.

In his two epistles, Paul frequently reproves the readers for this sin of boasting.��78�� In an exemplary manner, Paul teaches the people not to glory in their achievements but to praise the Lord in everything they are doing: even their eating and drinking must be done to God s glory (10:31). They must see that God has called them out of a world of darkness into the marvelous fellowship of Christ. Whatever they receive comes to them from God the Father, who loves them through his Son Christ Jesus.) Nothing in my hand I bring,) Simply to Thy cross I cling;) Naked, come to Thee for dress;) Helpless, look to Thee for grace;) Foul, I to the fountain fly;) Wash me, Savior, or I die.) Thomas Hastings) 30. But because of him you are in Christ Jesus, who has become wisdom from God for us: righteousness, and holiness, and redemption.) a. But because of him. Paul comes to the heart of the matter by reminding the Corinthians of their salvation in Christ.

They are believers, not unbelievers. For this reason, he begins the verse with an adversative particle that is translated but. He points to God as the author of salvation. God sent his Son to save his people, to cleanse them from sin, and to bring them into his glorious fellowship. Paul can rightly say because of him, for God is the cause of man s being in Christ Jesus.) b. You are in Christ Jesus.

The phrase in Christ Jesus or in Christ appears many times in Paul s epistles.��79�� To be in Christ means to have intimate fellowship with him and with all other believers who are united with him. In other words, union with Christ is a privilege and at the same time an obligation to live a life that is dedicated to him.) c. Who has become wisdom from God for us. Some translators, among whom are many commentators, understand the four nouns wisdom, righteousness, holiness, and redemption to be the sequence that Paul intended.��80�� Another translator considers the clause a parenthetical comment, so that the main sentence reads: From [God] you are through Christ Jesus (who has been made into wisdom for us by God) righteousness and sanctification and redemption. He places the parenthetical clause in apposition to Christ Jesus.��81�� Still others assert that the concept wisdom is explained by the nouns righteousness, holiness, and redemption.��82��) A few remarks about these translations are in order. The grammar in the Greek text makes it difficult to coordinate the four words wisdom, righteousness, holiness, and redemption.

The text seems to suggest that the word wisdom should be explained by the other three nouns (compare the analogous triad washed, sanctified, and justified in 6:11). Because we are in Christ, all four nouns relate first to him and then to us (see the translation of NEB and REB). This point is evident even when the term wisdom is interpreted in apposition to Christ Jesus. With respect to the four nouns, we conclude that [wisdom] stands by itself, with the other three attached by way of definition. ��83��) Wisdom has its origin in God, who causes it to dwell in Christ Jesus. In turn, through Christ Jesus we have become recipients of this wisdom. Through our union with Christ, we possess spiritual wisdom to know God and to appropriate his work for our salvation.

The clause who has become wisdom from God for us reflects the saving work Christ has performed on our behalf: in Christ we have righteousness, holiness, and redemption. Paul writes that Christ is wisdom for us. He begins verse 30 with the pronoun you, which refers to the Corinthians. But when he mentions wisdom in respect to salvation he changes the pronoun to the first person plural us to include himself.) 1 1 2 8 0 “tw://bible.?id=47.5.21|AUTODETECT|” d. Righteousness, and holiness, and redemption. In Christ we are made right with God. In another place, Paul teaches that God made Christ the One who bears our sin, so that we might become God s righteousness in Christ 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” II Cor. 5:21) 1 1 -1 9 0 “tw://bible.?id=45.10.4|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=45.10.4|AUTODETECT|” Rom. 10:4) 1 1 -1 9 0 “tw://bible.?id=50.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.9|AUTODETECT|” Phil. 3:9) 1 1 -1 9 0 0 ). Righteousness is a single act but holiness is the result or effect of an act;��84�� righteousness is an external act by which a person is declared righteous in Christ; holiness is an internal state attained through the indwelling presence of the Spirit in the believer.) 1 1 2 8 0 “tw://bible.?id=45.3.24-45.3.25|AUTODETECT|” Paul uses the word redemption in the list of the three explanatory nouns. These nouns are not presented in a doctrinal sequence, do not appear again as a triad in the same form, and are not explained in the context of the passage. Redemption perhaps appears last in the sequence because it is the first gift of Christ to be begun in us, and the last to be brought to completion. ��85�� Christ Jesus offered himself on Calvary s cross for our redemption 7 1 -1 9 0 “tw://bible.?id=45.3.24-45.3.25|AUTODETECT|” Rom. 3:24 25) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 31. That just as it is written,) Let him who boasts boast in the Lord. ) 1 1 2 8 0 “tw://bible.?id=49.1.18|AUTODETECT|” In Christ Jesus we receive an enlightened mind 7 1 -1 9 0 “tw://bible.?id=49.1.18|AUTODETECT|” Eph. 1:18) 1 1 -1 9 0 0 ) to understand that, first, through his work we have been declared righteous before God; next, that God sanctifies us to make us stand in his presence without any wrinkle or spot; and, last, that God has set us free from the burden of guilt and bondage to sin. Christ Jesus is our Savior and Lord. Should there be anyone who wishes to boast, he can do so only by boasting in the Lord and by giving thanks to God the Father for the person and work of Christ.) 1 1 2 8 0 “tw://bible.?id=24.9.24-24.9.25|AUTODETECT|” As is his custom, Paul bases his teaching on Scripture. He quotes from ) 7 1 -1 9 0 “tw://bible.?id=24.9.24-24.9.25|AUTODETECT|” Jeremiah 9:24 25) 1 1 -1 9 0 “tw://bible.?id=47.10.17|AUTODETECT|” and presents a one-line summary: Let him who boasts boast in the Lord 7 1 -1 9 0 “tw://bible.?id=47.10.17|AUTODETECT|” II Cor. 10:17) 1 1 -1 9 0 0 ). Jeremiah records a word from the Lord that instructs the people of Israel not to boast of human wisdom or earthly riches. Boasting, says the Lord, should be in understanding and knowing God, who shows kindness, justice, and righteousness to his people. Let a person boast in intimately knowing God. Paul uses this passage in summary form to tell the Corinthians to know God personally in Jesus Christ and to boast in him alone.) 1 17 2 8 0 0 ) Practical Considerations in 1:27 29) Friedrich Wilhelm Nietzsche, born in 1844, belonged to a family of preachers. His father was a minister of the gospel and so were numerous ancestors of his mother. Studying theology, he developed a deep aversion to the Christian faith. He portrayed Jesus as a weakling who shamefully died on a cross in utter failure. Nietzsche despised not only Jesus but also all who believe Christ s gospel. According to Nietzsche, Christians favor suffering, scorn riches and learning, and prefer the weak to the strong.

For him, God was dead and Jesus a fool.) Modern secularists direct similar accusations against Christ and Christianity. They contend that Christ s teachings are outdated and the Ten Commandments obsolete. They charge that Christian norms inhibit life, obstruct self-realization, and induce guilt. They teach that if we adopt human standards, we are liberated from the shackles of the Christian religion.) However, God chooses the foolish and the weak things of the world to shame the atheists, agnostics, humanists, and secularists. He abolishes their manmade standards so that they face moral bankruptcy and reap a harvest of physical violence in a decadent society. In the meantime, God chooses the foolish and the weak things of this world to advance his church and his kingdom.

He honors the work of insignificant and despised people who dedicate their lives to serving God and their fellow man. He delights in those people who set their lives in harmony with his Word and who glory in their Lord and Savior Jesus Christ.) ) Greek Words, Phrases, and Constructions in 1:26 31) Verse 26) ������� as a first word in the sentence, this present active verb receives emphasis. It is in the imperative, not the indicative, mood. Paul frequently uses this verb in the imperative.��86��) Verses 27 28) The present tense in ���������� (twice) indicates that God continues to shame the wise and the strong, and the aorist tense in ��������� shows that God has nullified once for all the things that are valuable to the world.) �p ���� the English translation the insignificant things fails to illustrate the play on words which this adjective has in respect to the substantive �P������ (noble birth [v. 26]).) [��v] �p �t D��� scribes probably added the conjunction ��� to provide balance and harmony with the other clauses. In adding the word, however, scribes overlooked the force of the expression �p �t D���, which is not another item of the series, but is a comprehensive and climactic characterization of all the preceding items. ��87�� Editors of the Greek text and translators are divided on including or deleting the conjunction.) In these two verses, Paul resorts to the use of the neuter plural instead of the singular (e.g., v. 25, �x ����� & �x ������� [the foolishness & the weakness]). He uses the plural to refer to people.) Verse 29) �t ���������� ���� ���� the syntax is Hebraic: the negative particle negates the verb to boast instead of the noun flesh.

Further, the literal translation all flesh actually means all people, which conveys the meaning no one.) Verses 30 31) 1 1 2 8 0 “tw://bible.?id=43.6.66|AUTODETECT|” � �P��� the preposition expresses cause. For a similar use of this preposition, see ) 7 1 -1 9 0 “tw://bible.?id=43.6.66|AUTODETECT|” John 6:66) 1 1 -1 9 0 0 .) 1 12 2 8 0 0 5�� the verb ������� (it may be) must be supplied as a subjunctive after the conjunction. The verb ��������� (it is written) is the perfect passive indicative and is introduced by the adverb �����.) Summary of Chapter 1) In the introductory part of the chapter, Paul states his name and his calling as an apostle. He addresses the members of the church in Corinth, notes that they have been sanctified and called to be holy, and greets them with an apostolic salutation. He expresses thanks to God for the grace the Corinthians had received in Christ Jesus, the confirmation of Christ s testimony, and the faithfulness of God.) Paul appeals to the people in Corinth to agree with one another. He has heard of a divisive spirit that has caused factions, namely, groups who follow Paul, Apollos, Cephas, and Christ. He reproves the Corinthians by asking them whether Christ is divided or Paul is crucified for them.

He declares that Christ commissioned him to preach the gospel. For that reason, Paul says, he had baptized but few people. Moreover, he preached not with wisdom of words, so that Christ s cross might not become meaningless.) In a discourse on the folly of the cross, Paul contrasts the wisdom of the world with the power of God. He asserts that God saves his people through the folly of preaching the gospel, which is a stumbling-block to the Jews and foolishness to the Gentiles. He observes that God s foolishness surpasses human wisdom and God s weakness excels human strength.) Paul reminds the Corinthians of their status. By human standards, few of them were wise, rich, or of noble birth.

He tells them that God has chosen the insignificant and the despised things to prevent anyone from boasting. Because they are in Christ Jesus, says Paul, they should boast only in the Lord.) ) ) ) ) 1 Some scholars date the composition of Galatians at a.d. 48/49, others in either a.d. 51/52 or 53. Paul wrote I Corinthians probably in a.d. 55 (see the Introduction to the commentary).) 2 William Hendriksen, 1 Corinthians, B of T 280 (1987): 27.) 1 1 2 8 0 “tw://bible.?id=45.1.1|AUTODETECT|” 3 These are the references (with minor variations): ) 7 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” Rom. 1:1) 1 1 -1 9 0 “tw://bible.?id=46.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.1|AUTODETECT|” I Cor. 1:1) 1 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” II Cor. 1:1) 1 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” Gal. 1:1) 1 1 -1 9 0 “tw://bible.?id=49.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.1|AUTODETECT|” Eph. 1:1) 1 1 -1 9 0 “tw://bible.?id=51.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.1|AUTODETECT|” Col. 1:1) 1 1 -1 9 0 “tw://bible.?id=54.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.1|AUTODETECT|” I Tim. 1:1) 1 1 -1 9 0 “tw://bible.?id=55.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.1|AUTODETECT|” II Tim. 1:1) 1 1 -1 9 0 “tw://bible.?id=56.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.1|AUTODETECT|” Titus 1:1) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=47.1.1|AUTODETECT|” 4 See ) 7 1 -1 9 0 “tw://bible.?id=47.1.1|AUTODETECT|” II Cor. 1:1) 1 1 -1 9 0 “tw://bible.?id=49.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.1|AUTODETECT|” Eph. 1:1) 1 1 -1 9 0 “tw://bible.?id=51.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.1|AUTODETECT|” Col. 1:1) 1 1 -1 9 0 “tw://bible.?id=55.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.1|AUTODETECT|” II Tim. 1:1) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 5 Gordon D. Fee conjectures that Sosthenes may have served as Paul s secretary (compare 16:21). The First Epistle to the Corinthians, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1987), p. 31.) 6 See Lothar Coenen, NIDNTT, vol. 1, p. 299.) 7 Consult John Calvin, The First Epistle of Paul the Apostle to the Corinthians, Calvin s Commentaries series, trans. John W. Fraser (reprint ed.; Grand Rapids: Eerdmans, 1976), p. 17.) 8 Compare Anthony A. Hoekema, Saved by Grace (Grand Rapids: Eerdmans; Exeter: Paternoster, 1989), pp. 202 3.

See also William W. Klein, Paul s Use of Kalein: A Proposal, JETS 27 (1984): 56 64.) 9 F. W. Grosheide, Commentary on the First Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1953), p. 23.) 1 1 2 8 0 “tw://bible.?id=45.1.7|AUTODETECT|” 10 ) 7 1 -1 9 0 “tw://bible.?id=45.1.7|AUTODETECT|” Rom. 1:7) 1 1 -1 9 0 “tw://bible.?id=47.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.2|AUTODETECT|” II Cor. 1:2) 1 1 -1 9 0 “tw://bible.?id=48.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.3|AUTODETECT|” Gal. 1:3) 1 1 -1 9 0 “tw://bible.?id=49.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.2|AUTODETECT|” Eph. 1:2) 1 1 -1 9 0 “tw://bible.?id=50.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.2|AUTODETECT|” Phil. 1:2) 1 1 -1 9 0 “tw://bible.?id=53.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.2|AUTODETECT|” II Thess. 1:2) 1 1 -1 9 0 “tw://bible.?id=57.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.3|AUTODETECT|” Philem. 3) 1 1 -1 9 0 “tw://bible.?id=51.1.2|AUTODETECT|” ; and with variations in ) 7 1 -1 9 0 “tw://bible.?id=51.1.2|AUTODETECT|” Col. 1:2) 1 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” I Thess. 1:1) 1 1 -1 9 0 “tw://bible.?id=56.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.4|AUTODETECT|” Titus 1:4) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=60.1.2|AUTODETECT|” 11 ) 7 1 -1 9 0 “tw://bible.?id=60.1.2|AUTODETECT|” I Peter 1:2) 1 1 -1 9 0 “tw://bible.?id=61.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.1.2|AUTODETECT|” II Peter 1:2) 1 1 -1 9 0 “tw://bible.?id=63.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=63.1.3|AUTODETECT|” II John 3) 1 1 -1 9 0 0 . See also the prologue of I Clem.) 1 2 2 8 0 0 12 R. C. H. Lenski, The Interpretation of St. Paul s First and Second Epistle to the Corinthians (1935; Columbus: Wartburg, 1946), p. 28.) 13 R. St. John Parry, The First Epistle of Paul the Apostle to the Corinthians, Cambridge Greek Testament for Schools and Colleges (Cambridge: Cambridge University Press, 1937), p. 30.) 1 1 2 8 0 “tw://bible.?id=45.1.8|AUTODETECT|” 14 ) 7 1 -1 9 0 “tw://bible.?id=45.1.8|AUTODETECT|” Rom. 1:8) 1 1 -1 9 0 “tw://bible.?id=50.1.3-50.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.3-50.1.4|AUTODETECT|” Phil. 1:3 4) 1 1 -1 9 0 “tw://bible.?id=52.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.2|AUTODETECT|” I Thess. 1:2) 1 1 -1 9 0 “tw://bible.?id=53.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.3|AUTODETECT|” II Thess. 1:3) 1 1 -1 9 0 “tw://bible.?id=57.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.4|AUTODETECT|” Philem. 4) 1 1 -1 9 0 “tw://bible.?id=49.5.20|AUTODETECT|” . Compare ) 7 1 -1 9 0 “tw://bible.?id=49.5.20|AUTODETECT|” Eph. 5:20) 1 1 -1 9 0 “tw://bible.?id=51.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.3|AUTODETECT|” Col. 1:3) 1 1 -1 9 0 “tw://bible.?id=52.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.13|AUTODETECT|” I Thess. 2:13) 1 1 -1 9 0 “tw://bible.?id=53.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.3|AUTODETECT|” II Thess. 1:3) 1 1 -1 9 0 0 . See Peter T. O Brien, Introductory Thanksgivings in the Letters of Paul (Leiden: Brill, 1977), pp. 108 16; and Thanksgiving and the Gospel in Paul, NTS 21 (1974): 144 55.) 1 7 2 8 0 0 15 Two Greek manuscripts (codices Sinaiticus and Vaticanus) omit the personal pronoun my.) NIV New International Version) RSV Revised Standard Version) KJV King James Version) NKJV New King James Version) 16 Friedel Selter, NIDNTT, vol. 2, p. 844; Friedrich Hauck and Wilhelm Kasch, TDNT, vol. 6, p. 329.) 17 Grosheide, First Epistle to the Corinthians, p. 28; Henry Alford, Alford s Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 475.) 1 1 2 8 0 “tw://bible.?id=46.8.1|AUTODETECT|” 18 With minor variations, in ) 7 1 -1 9 0 “tw://bible.?id=46.8.1|AUTODETECT|” I Cor. 8:1) 1 1 -1 9 0 “tw://bible.?id=46.8.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=46.8.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=46.8.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=46.12.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.8|AUTODETECT|” 12:8) 1 1 -1 9 0 “tw://bible.?id=46.13.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.13.2|AUTODETECT|” 13:2) 1 1 -1 9 0 “tw://bible.?id=46.13.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.13.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=46.14.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.14.6|AUTODETECT|” 14:6) 1 1 -1 9 0 “tw://bible.?id=47.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.2.14|AUTODETECT|” II Cor. 2:14) 1 1 -1 9 0 “tw://bible.?id=47.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.6|AUTODETECT|” 4:6) 1 1 -1 9 0 “tw://bible.?id=47.6.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.6|AUTODETECT|” 6:6) 1 1 -1 9 0 “tw://bible.?id=47.8.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.7|AUTODETECT|” 8:7) 1 1 -1 9 0 “tw://bible.?id=47.10.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.5|AUTODETECT|” 10:5) 1 1 -1 9 0 “tw://bible.?id=47.11.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.6|AUTODETECT|” 11:6) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 19 O Brien, Introductory Thanksgivings, p. 119; C. K. Barrett, Christianity at Corinth, BJRUL 46 (1964): 269 97.) MLB The Modern Language Bible) REB Revised English Bible) 20 Refer to Bauer, p. 494; A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 500.) 21 Hans Conzelmann, 1 Corinthians: A Commentary on the First Epistle to the Corinthians, ed. George W.

MacRae, trans. James W. Leitch, Hermeneia: A Critical and Historical Commentary on the Bible (Philadelphia: Fortress, 1975), p. 27.) 22 F. W. Grosheide, De Eerste Brief van den Apostel Paulus aan de Kerk te Korinthe, Kommentaar op het Nieuwe Testament series (Amsterdam: Van Bottenburg, 1932), p. 48.) 23 As John Albert Bengel observes, The test of a true or false Christian is his waiting for, or dreading, the revelation of Christ. Bengel s New Testament Commentary, trans.

Charlton T. Lewis and Marvin R. Vincent, 2 vols. (Grand Rapids: Kregel, 1981), vol. 2, p. 167.) 1 1 2 8 0 “tw://bible.?id=58.9.28|AUTODETECT|” 24 See also ) 7 1 -1 9 0 “tw://bible.?id=58.9.28|AUTODETECT|” Heb. 9:28) 1 1 -1 9 0 “tw://bible.?id=60.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.20|AUTODETECT|” I Peter 3:20) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 25 O Brien, Introductory Thanksgivings, p. 128.) NASB New American Standard Bible) 26 Conzelmann, 1 Corinthians, p. 28.) 1 1 2 8 0 “tw://bible.?id=5.7.9|AUTODETECT|” 27 ) 7 1 -1 9 0 “tw://bible.?id=5.7.9|AUTODETECT|” Deut. 7:9) 1 1 -1 9 0 “tw://bible.?id=23.49.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.49.7|AUTODETECT|” Isa. 49:7) 1 1 -1 9 0 “tw://bible.?id=46.10.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.13|AUTODETECT|” I Cor. 10:13) 1 1 -1 9 0 “tw://bible.?id=52.5.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.24|AUTODETECT|” I Thess. 5:24) 1 1 -1 9 0 “tw://bible.?id=53.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.3|AUTODETECT|” II Thess. 3:3) 1 1 -1 9 0 “tw://bible.?id=55.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.13|AUTODETECT|” II Tim. 2:13) 1 1 -1 9 0 “tw://bible.?id=58.10.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.23|AUTODETECT|” Heb. 10:23) 1 1 -1 9 0 “tw://bible.?id=58.11.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.11|AUTODETECT|” 11:11) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 28 Charles Hodge, An Exposition of the First Epistle to the Corinthians (1857; reprint ed., Grand Rapids: Eerdmans, 1965), p. 10. See also Hoekema, Saved by Grace, p. 85.) 1 1 2 8 0 “tw://bible.?id=5.10.17|AUTODETECT|” 29 Compare ) 7 1 -1 9 0 “tw://bible.?id=5.10.17|AUTODETECT|” Deut. 10:17) 1 1 -1 9 0 “tw://bible.?id=19.136.2-19.136.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.136.2-19.136.3|AUTODETECT|” Ps. 136:2 3) 1 1 -1 9 0 “tw://bible.?id=66.17.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.17.14|AUTODETECT|” Rev. 17:14) 1 1 -1 9 0 “tw://bible.?id=66.19.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.16|AUTODETECT|” 19:16) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 30 J. H. Roberts, The eschatological transitions to the Pauline letter body, Neotest 20 (1986): 29 35.) 31 KJV, NKJV, GNB, MLB, NAB, NASB, NRSV, SEB, Moffatt.) 32 RSV, NIV, NEB, REB, JB, NJB, Phillips, Cassirer.) 33 Consult Georg Braumann, NIDNTT, vol. 1, pp. 570 71; Otto Schmitz, TDNT, vol. 5, p. 795.) 34 Consult Thomas W. Gillespie, A Pattern of Prophetic Speech in First Corinthians, JBL 97 (1978): 74 95.) 35 Refer to Lawrence L. Welborn, On the Discord in Corinth: 1 Corinthians 1 4 and Ancient Politics, JBL 106 (1987): 85 111.) 36 Thayer, p. 336.) 1 1 2 8 0 “tw://bible.?id=46.1.11|AUTODETECT|” 37 F. R. Montgomery Hitchcock is of the opinion she was either a goddess or a pagan. Who Are the People of Chloe in ) 7 1 -1 9 0 “tw://bible.?id=46.1.11|AUTODETECT|” 1 Cor. 1:11) 1 1 -1 9 0 0 ? JTS 25 (1924): 163 67.) 1 1 2 8 0 “tw://bible.?id=45.1.29|AUTODETECT|” 38 The Greek word for quarrels is typically Pauline. It occurs nine times in Paul s epistles and nowhere else in the New Testament. See ) 7 1 -1 9 0 “tw://bible.?id=45.1.29|AUTODETECT|” Rom. 1:29) 1 1 -1 9 0 “tw://bible.?id=45.13.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.13.13|AUTODETECT|” 13:13) 1 1 -1 9 0 “tw://bible.?id=46.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.11|AUTODETECT|” I Cor. 1:11) 1 1 -1 9 0 “tw://bible.?id=46.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.3|AUTODETECT|” 3:3) 1 1 -1 9 0 “tw://bible.?id=47.12.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.20|AUTODETECT|” II Cor. 12:20) 1 1 -1 9 0 “tw://bible.?id=48.5.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.20|AUTODETECT|” Gal. 5:20) 1 1 -1 9 0 “tw://bible.?id=50.1.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.15|AUTODETECT|” Phil. 1:15) 1 1 -1 9 0 “tw://bible.?id=54.6.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.4|AUTODETECT|” I Tim. 6:4) 1 1 -1 9 0 “tw://bible.?id=56.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.9|AUTODETECT|” Titus 3:9) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 39 Archibald Robertson and Alfred Plummer, A Critical and Exegetical Commentary on the First Epistle of St. Paul to the Corinthians, International Critical Commentary, 2d ed. (1911; reprint ed., Edinburgh: Clark, 1975), p. 11.) 40 Eusebius Ecclesiastical History 2.25. And see C. K. Barrett, Cephas and Corinth, in Abraham unser Vater: Juden und Christen im Gesprach �ber die Bibel, Festschrift f�r Otto Michel zum 60, ed. Otto Betz, Martin Hengel, and Paul Schmidt (Leiden: Brill, 1963), pp. 1 12; also his Commentary on the First Epistle to the Corinthians, Harper s New Testament Commentaries series (New York and Evanston: Harper and Row, 1968), p. 44.) 41 Calvin, I Corinthians, pp. 26 27.) 42 Some translations feature an exclamatory statement: Surely Christ has not been divided among you! (NEB, REB) or Christ has been divided into groups! (GNB).

Some ancient manuscripts (e.g., P46vid, 326, 1962) prefix the interrogative statement with the word not to conform the clause to the next two questions. And some translators have adopted the reading that includes the negative particle (see NEB, REB).) 43 A few versions read divide up or into (NAB, SEB, Cassirer) or parcel out (JB, Moffatt).) 44 G. G. Findlay, St. Paul s First Epistle to the Corinthians, in vol. 3 of The Expositor s Greek Testament, ed. W.

Robertson Nicoll, 5 vols. (1910; reprint ed., Grand Rapids: Eerdmans. 1961) p. 765.) 1 1 2 8 0 “tw://bible.?id=46.1.13|AUTODETECT|” 45 ) 7 1 -1 9 0 “tw://bible.?id=46.1.13|AUTODETECT|” I Cor. 1:13) 1 1 -1 9 0 “tw://bible.?id=46.1.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.1.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=46.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.2.2|AUTODETECT|” 2:2) 1 1 -1 9 0 “tw://bible.?id=46.2.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.2.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=47.13.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.4|AUTODETECT|” II Cor. 13:4) 1 1 -1 9 0 “tw://bible.?id=48.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.1|AUTODETECT|” Gal. 3:1) 1 1 -1 9 0 “tw://bible.?id=48.5.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.24|AUTODETECT|” 5:24) 1 1 -1 9 0 “tw://bible.?id=48.6.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.14|AUTODETECT|” 6:14) 1 1 -1 9 0 0 .) 1 9 2 8 0 0 46 Adolf Deissmann, Bible Studies (reprint ed.; Winona Lake, Ind.: Alpha, 1979), p. 147; James D. G. Dunn, Baptism in the Holy Spirit, Studies in Biblical Theology, 2d series 15 (London: SCM, 1970), p. 117.) 47 Editors of UBS, Nes-Al, Merk, Souter, and the Majority Text include it. See KJV, NKJV, NASB, NAB, NEB, REB, NRSV, SEB, GNB.) 48 Robertson and Plummer, First Corinthians, p. 15.) 49 Refer to Frederic Louis Godet, Commentary on First Corinthians (1886; reprint ed., Grand Rapids: Kregel, 1977), pp. 84 85.) 50 Findlay, First Corinthians, p. 767.) 51 Consult J. B. Lightfoot, Notes on the Epistles of St. Paul from Unpublished Commentaries (1895; reprint ed., Grand Rapids: Zondervan, 1957), pp. 157 58.) 52 Compare Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 592.) 53 Refer to Peter Lampe, Theological Wisdom and the Word About the Cross : The Rhetorical Scheme in 1 Corinthians 1 4, Interp 44 (1990): 120.) 54 Fee, First Corinthians, p. 70.) 1 1 2 8 0 “tw://bible.?id=23.29.14|AUTODETECT|” 55 Of the seventeen direct quotations from the Old Testament, six are from Isaiah: ) 7 1 -1 9 0 “tw://bible.?id=23.29.14|AUTODETECT|” Isa. 29:14) 1 1 -1 9 0 “tw://bible.?id=23.64.4|AUTODETECT|” in 1:19; ) 7 1 -1 9 0 “tw://bible.?id=23.64.4|AUTODETECT|” Isa. 64:4) 1 1 -1 9 0 “tw://bible.?id=23.40.13|AUTODETECT|” in 2:9; ) 7 1 -1 9 0 “tw://bible.?id=23.40.13|AUTODETECT|” Isa. 40:13) 1 1 -1 9 0 “tw://bible.?id=23.28.11-23.28.12|AUTODETECT|” in 2:16; ) 7 1 -1 9 0 “tw://bible.?id=23.28.11-23.28.12|AUTODETECT|” Isa. 28:11 12) 1 1 -1 9 0 “tw://bible.?id=23.22.13|AUTODETECT|” in 14:21; ) 7 1 -1 9 0 “tw://bible.?id=23.22.13|AUTODETECT|” Isa. 22:13) 1 1 -1 9 0 “tw://bible.?id=23.25.8|AUTODETECT|” in 15:32; ) 7 1 -1 9 0 “tw://bible.?id=23.25.8|AUTODETECT|” Isa. 25:8) 1 1 -1 9 0 0 in 15:54.) 1 1 2 8 0 “tw://bible.?id=46.1.18-46.1.31|AUTODETECT|” 56 William Hendriksen, William Hendriksen on ) 7 1 -1 9 0 “tw://bible.?id=46.1.18-46.1.31|AUTODETECT|” 1 Corinthians 1.18 31) 1 1 -1 9 0 0 , B of T 284 (1987): 20.) 1 1 2 8 0 0 57 Barrett, First Corinthians, p. 53.) 1 1 2 8 0 “tw://bible.?id=46.1.18-46.3.20|AUTODETECT|” 58 Consult James A. Davis, Wisdom and Spirit: An Investigation of ) 7 1 -1 9 0 “tw://bible.?id=46.1.18-46.3.20|AUTODETECT|” 1 Corinthians 1.18 3.20) 1 1 -1 9 0 0 Against the Background of Jewish Sapiential Traditions in the Greco-Roman Period (Lanham, Md.: University Press of America, 1984), p. 74; E. McMillan, An Aspect of Recent Wisdom Studies in the New Testament, ResQ 10 (1967): 201 10.) 1 5 2 8 0 0 59 Refer to Robertson, Grammar, p. 827.) 60 KJV, NKJV, NAB, NEB, REB, SEB, GNB, Phillips, Cassirer.) 61 See the commentaries of Calvin, p. 39; Godet, p. 96; Hodge, p. 21; and Fee, p. 72.) 62 Lightfoot, Notes on the Epistles, p. 161; Grosheide, First Epistle to the Corinthians, p. 47; W. Harold Mare, 1 Corinthians, in vol. 10 of The Expositor s Bible Commentary, ed. Frank E. Gaebelein, 12 vols. (Grand Rapids: Zondervan, 1976), p. 194; Leon Morris, 1 Corinthians, rev. ed., Tyndale New Testament Commentaries series (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), p. 44.) 63 Hans Bietenhard, NIDNTT, vol. 2, p. 818; Gottlob Schrenk, TDNT, vol. 2, p. 741.) 1 1 2 8 0 “tw://bible.?id=40.12.38-40.12.39|AUTODETECT|” 64 ) 7 1 -1 9 0 “tw://bible.?id=40.12.38-40.12.39|AUTODETECT|” Matt. 12:38 39) 1 1 -1 9 0 “tw://bible.?id=40.16.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.1|AUTODETECT|” 16:1) 1 1 -1 9 0 “tw://bible.?id=41.8.11-41.8.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.11-41.8.12|AUTODETECT|” Mark 8:11 12) 1 1 -1 9 0 “tw://bible.?id=42.11.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.16|AUTODETECT|” Luke 11:16) 1 1 -1 9 0 “tw://bible.?id=43.2.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.2.18|AUTODETECT|” John 2:18) 1 1 -1 9 0 “tw://bible.?id=43.6.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.30|AUTODETECT|” 6:30) 1 1 -1 9 0 0 .) 1 11 2 8 0 0 65 Herman N. Ridderbos, Paul: An Outline of His Theology, trans. John Richard de Witt (Grand Rapids: Eerdmans, 1975), p. 333; D. A. Carson, The Cross and Christian Ministry (Grand Rapids: Baker, 1993), pp. 22 23.) 66 Refer to J. M.

Cooper, The Foolishness of God versus the Wisdom of Man, ThEd 14 (1983): 35 40) 67 Refer to H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (1927; reprint ed., New York: Macmillan, 1967), p. 196.) Nes-Al Eberhard Nestle; Kurt Aland, rev.; Novum Testamentum Graece, 26th ed.) UBS United Bible Societies Greek New Testament, 3d ed.) 68 C. F. D.

Moule, An Idiom Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 98.) 69 NEB, REB, NIV, RSV, NRSV, NASB, GNB, SEB, MLB, Phillips, and Cassirer.) 70 KJV, NKJV; commentators Barrett, Bengel, Grosheide, Hodge.) 71 Lothar Coenen, NIDNTT, vol. 1, p. 275.) 72 Consult R. A. Horsley, Wisdom of Word and Words of Wisdom in Corinth, CBQ 39 (1977): 224 39.) 73 See Gerd Theissen, The Social Setting of Pauline Christianity: Essays on Corinth, ed. and trans. John H. Sch�tz (Philadelphia: Fortress, 1982), p. 72.) 1 1 2 8 0 “tw://bible.?id=24.11.0|AUTODETECT|” 74 Consult E. A. Judge, The Social Identity of the First Christians: A Question of Method in Religious History, ) 7 1 -1 9 0 “tw://bible.?id=24.11.0|AUTODETECT|” JRH 11) 1 1 -1 9 0 0 (1980): 201 17; Abraham J. Malherbe, Social Aspects of Early Christianity, 2d enl. ed. (Philadelphia: Fortress, 1983), p. 72.) 1 3 2 8 0 0 75 Godet, First Corinthians, p. 112.) 76 Refer to George E. Ladd, A Theology of the New Testament (Grand Rapids: Eerdmans, 1974), p. 398; J. I. Packer, NIDNTT, vol. 1, p. 73.) 77 Bengel, New Testament Commentary, vol. 2, p. 173.) 1 1 2 8 0 “tw://bible.?id=46.3.21|AUTODETECT|” 78 ) 7 1 -1 9 0 “tw://bible.?id=46.3.21|AUTODETECT|” I Cor. 3:21) 1 1 -1 9 0 “tw://bible.?id=47.10.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.17|AUTODETECT|” II Cor. 10:17) 1 1 -1 9 0 “tw://bible.?id=47.11.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.12|AUTODETECT|” 11:12) 1 1 -1 9 0 “tw://bible.?id=47.11.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.11.18|AUTODETECT|” 18) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=45.6.11|AUTODETECT|” 79 ) 7 1 -1 9 0 “tw://bible.?id=45.6.11|AUTODETECT|” Rom. 6:11) 1 1 -1 9 0 “tw://bible.?id=45.8.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.1|AUTODETECT|” 8:1) 1 1 -1 9 0 “tw://bible.?id=45.8.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.39|AUTODETECT|” 39) 1 1 -1 9 0 “tw://bible.?id=45.16.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.16.3|AUTODETECT|” 16:3) 1 1 -1 9 0 “tw://bible.?id=45.16.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.16.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=45.16.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.16.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=45.16.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.16.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=46.1.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.30|AUTODETECT|” I Cor. 1:30) 1 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” II Cor. 5:17) 1 1 -1 9 0 “tw://bible.?id=48.1.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.22|AUTODETECT|” Gal. 1:22) 1 1 -1 9 0 “tw://bible.?id=48.5.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.6|AUTODETECT|” 5:6) 1 1 -1 9 0 “tw://bible.?id=49.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.13|AUTODETECT|” Eph. 1:13) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 80 E.g., KJV, JB, NJB, Alford, Calvin, Godet, Hodge, Lenski.) 81 W. Bender, Bemerkungen zur �bersetzung von 1 Korinther 1:30, ZNW 71 (1980): 263 68.) 82 See NKJV, NIV.) NEB New English Bible) 83 Findlay, First Corinthians, p. 773.) 84 Bauer, p. 9; Thayer, p. 6.) 85 Calvin, I Corinthians, p. 46.) 1 1 2 8 0 “tw://bible.?id=46.3.10|AUTODETECT|” 86 ) 7 1 -1 9 0 “tw://bible.?id=46.3.10|AUTODETECT|” I Cor. 3:10) 1 1 -1 9 0 “tw://bible.?id=46.8.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.8.9|AUTODETECT|” 8:9) 1 1 -1 9 0 “tw://bible.?id=46.10.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.12|AUTODETECT|” 10:12) 1 1 -1 9 0 “tw://bible.?id=46.10.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.10.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=46.16.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.10|AUTODETECT|” 16:10) 1 1 -1 9 0 “tw://bible.?id=48.5.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.15|AUTODETECT|” Gal. 5:15) 1 1 -1 9 0 “tw://bible.?id=50.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.2|AUTODETECT|” Phil. 3:2) 1 1 -1 9 0 “tw://bible.?id=51.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.8|AUTODETECT|” Col. 2:8) 1 1 -1 9 0 “tw://bible.?id=51.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.17|AUTODETECT|” 4:17) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 87 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 545.) )