1 Corinthians 1

23. Gaius mine host. Paul had baptised Gaius, or Caius (1 Cor. i. 14); and during this second visit to Corinth had been staying at his house, where also the Christians held their meetings.

chamberlain. Or, “treasurer” of the city, i.e., of Corinth.

25 the mystery which was kept secret, etc. Some intimations of this mystery had been given by the ancient prophets; but they had not been understood by the Jews, and were unknown to the Gentiles. But now by the preaching of the gospel, explaining the writings of the prophets, it was made known to all nations.

since the world began. Lit., as R.V., “through times eternal.”

Written to the Romans, etc. The subscriptions to the Epistles were added at a later period (it is said by Euthalius, in the fifth century), and therefore they possess no inherent authority. Some of them are clearly correct, being confirmed by internal and other evidence; as is the case in the present instance: but others are inconsistent with the contents of the Epistles.

THREE chapters alone in this letter make it unique and memorable. The first is the 11th, containing the only account of the Lord’s Supper outside the Gospels; the sacrament as Paul received it from the Lord Himself (xi. 23). The second is the 13th, that unrivalled picture of the qualities and power of love. The third is the 15th, with its noble statement of the resurrection (verses 35-54), based on the historical narrative of the resurrection of Christ (verses 3-20). It is important, in reference to the last mentioned, to note that the Epistle was written in the early part of A.D. 57, or less than thirty years after the Saviour’s death and resurrection, most of the witnesses of which were still alive (xv. 6).

Though the second of St. Paul’s letters in the Authorised Version, this Epistle is in reality the third, following 1 and 2 Thessalonians, and coming before the letter to the Romans. If the earlier date of Galatians be accepted (see Introduction to that Epistle), 1 Corinthians would be the fourth in order of time.

The Christian Church at Corinth was founded by St. Paul four or five years before the date of this Epistle (Acts xviii. 4, 8), and was subsequently fostered by the labours of Apollos (Acts xviii. 27, 28). But divisions had already broken out, and St. Paul devotes part of the opening chapters to dealing with these (i. 10-13; iii. 3-6, 21, 22). Even more serious was the toleration of immorality in the Church (v.). To this the surrounding licentiousness of Corinth contributed, a licentiousness notorious even among pagan writers, the background from which St. Paul wrote the first chapter of his Epistle to the Romans. From that miry pit some of the early converts had been drawn (vi. 11), and the apostle’s earnest entreaties and exhortations are directed to prevent their relapse (vi. 18-20; x. 13). Such a picture is of value to us in the study of modern Christian missions and the difficulties of maintaining a high moral standard amid surrounding paganism. Laxity of manners and behaviour had crept in even to their religious gatherings and dishonoured even the Lord’s Supper itself (xi. 13-17, 21, 30). The closing chapter, immediately after the glowing words about the resurrection, deals with the practical question of Christian giving and the collection for the saints at Jerusalem.

I called [to be] an apostle. See note on Rom. i. 1. By ascribing his appointment expressly to “the will of God,” Paul indicates, on the one hand, his authority (which some at Corinth slighted), and on the other, his own humble remembrance that he owed all to God’s grace: op. Gal. i. 1.

Sosthenes. It is suggested that he was “the ruler of the synagogue” at Corinth (Acts xviii. 17), having subsequently become a convert and a minister of the gospel, but this is only a conjecture.

2 sanctified. The apostle here speaks with gratitude of that holiness which characterised the church as a whole (4); not yet suggesting that some of its members were unworthy of a place in it, and that others were very imperfect: see iii. 2-4.

called [to be] saints. See notes on Rom. i. 6, 7. The addition of this phrase (“saints by calling”) to the preceding epithet, “sanctified” lays stress upon this calling to holiness as the distinguishing feature of the Church of Christ.

call upon the name of Jesus Christ, etc. The great mark of Christians everywhere (Acts vii. 59, and note; ix. 14).

both theirs and ours. R.V., “their Lord and ours.”

3. Grace be unto you, etc. See note on Rom. i. 7.

4 by. Rather, “in”; i.e., by virtue of your union with Christ: see ver. 2.

5 ye are enriched. Rather, “ye were enriched” (R.V.); i.e., when God’s grace was bestowed on you at your conversion.

in all utterance. Lit., “in every word,” i.e., of the gospel revelation; “and in all knowledge,” i.e., in the firm hold of this Divine testimony upon their minds: see ver. 6.

7 coming. Rather, “revelation” (ἀποκάλυψιν).

8 who. That is, “our Lord Jesus Christ.” The repetition of His name at the end of the verse is not sufficient reason for setting aside this reference.

blameless. “Unreproveable,” R.V.; both justified and sanctified.

9. God is faithful, etc. God has taught us (see Rom. viii. 21-23) that our present “fellowship” with His Son—our union with, and conformity to Him here—is a pledge of our participation in His glory hereafter. Our confidence of complete salvation rests upon His faithfulness to His promise: cp. Phil. i. 8.

Jesus Christ our Lord. Ten times in the first ten verses the apostle expressly names the Lord Jesus Christ; speaking of Him as the object of worship, the author of grace and peace, the source of apostolic authority, the subject of the gospel testimony; with whom the Christian is now united, by whom he is sanctified, to whom he is conformed, and for whom, in “the day” of His “manifestation” in glory, he expectantly waits. In all this Paul both expresses his own reverence and love for the Saviour; and corrects those who “gloried in man,” and so divided the church into parties of adherents to various religious teachers: see vers. 10-12.

10 that ye all speak the same thing. The opposite of the state described in ver. 12.

divisions. Or, “rents”; internal dissensions or “schisms”; arising from party-feeling; not conscientious differences of opinion, which must be expected in consequence of men’s different capacities, education, and tempers.

11. Chloe. It is not known who Chloe was, nor what connexions of hers (children, slaves, or others in her household) had given this information to Paul at Ephesus. She is usually considered a Corinthian Christian, whose people had come to Ephesus, “but it is more in harmony with St. Paul’s discretion to suppose that she was an Ephesian, known to the Corinthians, whose people had been in Corinth and returned to Ephesus” (Speaker’s Commentary).

contentions. The first stage on the way to “divisions.”

12. Now this I say, etc. What I mean is, that each of you says (either), I am of Paul (the founder of the church), (or) I am of Apollos (the eloquent teacher), etc. It was not so much the distinctive names, as the party spirit which appropriated them, that constituted the sin of the Corinthian factions.

Cephas. The Jewish party who claimed to be followers of Peter, “the apostle of the circumcision,” probably used his Aramaic name.

1 of Christ. Every true Christian can say, “I am Christ’s.” But these persons claimed some peculiar relation to Him which they denied to other Christians: cp. 2 Cor. x. 7. The “name which is above every name” is often profaned by being made the watchword of a party.

13. Is Christ divided? Lange well paraphrases the question: “Is there a Pauline, an Apollonian, a Petrine, a Christian Christ?” Some commentators regard the clause as an affirmation, “Christ is divided,” i.e., by your divisions. But the form of a question is much more in harmony with the style and character of St. Paul.

in the name of Paul. Rather, “into the name of Paul,” i.e., into union with and dependence on him: cp. Rom. vi. 3; and Matt. xxviii. 19, and notes.

16 besides, I know not whether I baptised any other. Paul knew that he had baptised but few; and he at once remembered Crispus as the ruler of the synagogue (Acts xviii. 8), and Gaius as his host (Rom. xvi. 23). He was reminded of Stephanas, perhaps by his presence (xvii. 17), or by an amanuensis. But the subject was not so important as to cause “any other” to be thought of or specified.

17. For Christ sent me not to baptise, etc. My business as an apostle is not baptising, but preaching. Paul and Peter (see Acts x. 48), like their Master (see John iv. 2, and note), seem to have generally left the administration of baptism to others.

not with wisdom of words. Not with philosophia or eloquent discourse, lest the mode of teaching should divert attention from the all-important lessons, and so make it “of none effect.” This mention of the subject and method of Paul’s preaching leads him into a digression (i. 18-ii. 16). In ch. iii. he returns to the censure of party spirit in the church at Corinth.

18 the preaching of the cross. The Speaker’s Commentary makes clear the meaning of the original here. It is the same Greek word (λόγος) which is translated “words” in 17 and “preaching” in 18. “The nearest word in English which meets the sense in both passages is, perhaps, argument.” The contrast is then between “the philosophy of argument” (or philosophical argument) and “the argument of the Cross.”

them that perish . . . us which are saved. Rather, as R.V., “them that are perishing . . . us which are being saved”: cp. 2 Cor. ii. 15.

19. For it is written, etc. Cp. Isa. xxix. 14; xxxiii. 18.

20. Where is the wise? etc. The questions include both Jewish and Gentile reasoners. Where is the Greek philosopher? where the Jewish votary of tradition? where any and every disputant, belonging, as they do, to “this age”—the present transitory system of things.

21. For after that in the wisdom of God, etc. Since, amidst the displays of God’s wisdom, human wisdom failed to recognise Him: it pleased God to save men by means of that preaching which the world deems foolishness; cp. Acts xvii. 23-29; Rom. i. 19-23.

the foolishness of preaching. Rather, “the foolishness of the preaching”; referring not to the manner but to the matter of the proclamation.

22 a sign. Rather, “signs”; probably some portents from heaven (see Matt. xii. 38, and note, also John iv. 48).

23. Christ crucified. “A crucified Messiah.”

a stumblingblock. A ground of deepest offence to those who were looking for a royal and victorious Messiah.

foolishness. An absurdity to those who assumed that men’s moral and intellectual needs could be met only by a system of philosophy.

27 to confound. Rather, “that He might put to shame,” as R.V.

28 things which are not. Meaning, “things of no account.”

30 of Him. Or, “from Him.” “Redemption” seems to signify the final and entire deliverance of the body as well as the soul from all the consequences of sin: cp. Rom. viii. 23.

31 that, according as it is written. See note on Jer. ix. 23, 24, which is here quoted freely.