<title type="x-IS">INTRODUCTION</title>
 The Authenticity of this Epistle is attested by Clement of Rome [First Epistle to the Corinthians, 47], Polycarp [Epistle to the Philippians, 11], and Irenæus [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul (<reference osisRef="Acts.18.12">Ac 18:12</reference>). The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that "to Corinthianize" was a proverbial phrase for "to play the wanton"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit (<reference osisRef="Acts.18.1-Acts.18.17">Ac 18:1-17</reference>).

 He had been the instrument of converting many Gentiles (<reference osisRef="1Cor.12.2">1Co 12:2</reference>), and some Jews (<reference osisRef="Acts.18.8">Ac 18:8</reference>), notwithstanding the vehement opposition of the countrymen of the latter (<reference osisRef="Acts.18.5">Ac 18:5</reference>), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes (<reference osisRef="1Cor.1.26">1Co 1:26</reference>, &c.). Crispus (<reference osisRef="1Cor.1.14">1Co 1:14</reference>; <reference osisRef="Acts.18.8">Ac 18:8</reference>), Erastus, and Gaius (Caius) were, however, men of rank (<reference osisRef="Rom.16.23">Ro 16:23</reference>). A variety of classes is also implied in <reference osisRef="1Cor.11.22">1Co 11:22</reference>. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster, <reference osisRef="Acts.18.24">Ac 18:24</reference>, &c.) in contrast to Paul's simple preaching of Christ crucified (<reference osisRef="1Cor.2.1">1Co 2:1</reference>, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of "letters of commendation" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (<reference osisRef="1Cor.9.1">1Co 9:1</reference>, <reference osisRef="2Cor.9.2">2</reference>; <reference osisRef="2Cor.10.1">2Co 10:1</reference>, <reference osisRef="2Cor.7.8">7, 8</reference>), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (<reference osisRef="1Cor.1.12">1Co 1:12</reference>; <reference osisRef="2Cor.10.7">2Co 10:7</reference>), while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles (<reference osisRef="2Cor.11.5">2Co 11:5</reference>, <reference osisRef="2Cor.11.13">13</reference>). The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity (<reference osisRef="1Cor.2.1-1Cor.2.5">1Co 2:1-5</reference>). In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, "Let us eat and drink, for to-morrow we die" (<reference osisRef="1Cor.15.32">1Co 15:32</reference>). Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem (<reference osisRef="1Cor.16.1">1Co 16:1</reference>, &c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.

 In <reference osisRef="1Cor.5.9">1Co 5:9</reference>, "I wrote unto you in an Epistle not to company with fornicators," it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies (<reference osisRef="1Cor.16.2">1Co 16:2</reference>). It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia (<reference osisRef="2Cor.1.15">2Co 1:15</reference>, <reference osisRef="1Cor.1.16">16</reference>), which purpose he changed hearing the unfavorable report from Chloe's household (<reference osisRef="1Cor.16.5-1Cor.16.7">1Co 16:5-7</reference>), for which he was charged with (<reference osisRef="2Cor.1.17">2Co 1:17</reference>). In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [Alford]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in <reference osisRef="2Cor.12.4">2Co 12:4</reference>; <reference osisRef="2Cor.13.1">13:1</reference>, he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on <reference osisRef="2Cor.2.1">2Co 2:1</reference>; <reference osisRef="2Cor.13.2">2Co 13:2</reference>; also see on <reference osisRef="2Cor.1.15">2Co 1:15</reference>; <reference osisRef="2Cor.1.16">2Co 1:16</reference>. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare <reference osisRef="1Cor.16.7">1Co 16:7</reference>); and attended with pain and humiliation (<reference osisRef="2Cor.2.1">2Co 2:1</reference>; <reference osisRef="2Cor.12.21">12:21</reference>), occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them "not to company with fornicators." On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant (<reference osisRef="1Cor.5.9">1Co 5:9</reference>, <reference osisRef="1Cor.5.12">12</reference>). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia (<reference osisRef="Gal.1.17-Gal.1.21">Ga 1:17-21</reference>).

 The Place of Writing is fixed to be Ephesus (<reference osisRef="1Cor.16.8">1Co 16:8</reference>). The subscription in English Version, "From Philippi," has no authority whatever, and probably arose from a mistaken translation of <reference osisRef="1Cor.16.5">1Co 16:5</reference>, "For I am passing through Macedonia." At the time of writing Paul implies (<reference osisRef="1Cor.16.8">1Co 16:8</reference>) that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare <reference osisRef="Acts.19.20">Ac 19:20</reference>. The allusion to Passover imagery in connection with our Christian Passover, Easter (<reference osisRef="1Cor.5.7">1Co 5:7</reference>), makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see Conybeare and Howson's Life and Epistles of St. Paul.

 The Epistle is written in the name of Sosthenes "[our] brother." Birks supposes he is the same as the Sosthenes, <reference osisRef="Acts.18.17">Ac 18:17</reference>, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (<reference osisRef="1Cor.1.4">1Co 1:4</reference>, &c.) using the first person: so Timothy is introduced, <reference osisRef="2Cor.1.1">2Co 1:1</reference>. The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription, <reference osisRef="1Cor.16.24">1Co 16:24</reference>), whom he mentions (<reference osisRef="1Cor.16.17">1Co 16:17</reference>, <reference osisRef="1Cor.16.18">18</reference>) as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians.
 <title type="x-s">CHAPTER 1</title>
 <reference osisRef="1Cor.1.1-1Cor.1.31">1Co 1:1-31</reference>. The Inscription; Thanksgiving for the Spiritual State of the Corinthian Church; Reproof of Party Divisions: His Own Method of Preaching Only Christ.

<hi type="bold">1. called to be--</hi>Found in some, not in others, of the oldest manuscripts Possibly inserted from <reference osisRef="Rom.1.1">Ro 1:1</reference>; but as likely to be genuine. Translate, literally, "a called apostle" [Conybeare and Howson].

<hi type="bold">through the will of God--</hi>not because of my own merit. Thus Paul's call as "an apostle by the will of God," while constituting the ground of the authority he claims in the Corinthian Church (compare <reference osisRef="Gal.1.1">Ga 1:1</reference>), is a reason for humility on his own part (<reference osisRef="1Cor.15.8">1Co 15:8</reference>, <reference osisRef="1Cor.15.10">10</reference>) [Bengel]. In assuming the ministerial office a man should see he does so not of his own impulse, but by the will of God (<reference osisRef="Jer.23.21">Jr 23:21</reference>); Paul if left to his own will would never have been an apostle (<reference osisRef="Rom.9.16">Ro 9:16</reference>).

<hi type="bold">Sosthenes--</hi>See my Introduction. Associated by Paul with himself in the inscription, either in modesty, Sosthenes being his inferior [Chrysostom], or in order that the name of a "brother" of note in Corinth (<reference osisRef="Acts.18.17">Ac 18:17</reference>) might give weight to his Epistle and might show, in opposition to his detractors that he was supported by leading brethren. Gallio had driven the Jews who accused Paul from the judgment-seat. The Greek mob, who disliked Jews, took the opportunity then of beating Sosthenes the ruler of the Jewish synagogue, while Gallio looked on and refused to interfere, being secretly pleased that the mob should second his own contempt for the Jews. Paul probably at this time had showed sympathy for an adversary in distress, which issued in the conversion of the latter. So Crispus also, the previous chief ruler of the synagogue had been converted. Saul the persecutor turned into Paul the apostle, and Sosthenes the leader in persecution against that apostle, were two trophies of divine grace that, side by side, would appeal with double power to the Church at Corinth [Birks].

INTRODUCTION The Authenticity of this Epistle is attested by Clement of Rome [First Epistle to the Corinthians, 47], Polycarp [Epistle to the Philippians, 11], and Irenæus [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul (Ac 18:12). The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that "to Corinthianize" was a proverbial phrase for "to play the wanton"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit (Ac 18:1-17). He had been the instrument of converting many Gentiles (1Co 12:2), and some Jews (Ac 18:8), notwithstanding the vehement opposition of the countrymen of the latter (Ac 18:5), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes (1Co 1:26, &c.). Crispus (1Co 1:14; Ac 18:8), Erastus, and Gaius (Caius) were, however, men of rank (Ro 16:23). A variety of classes is also implied in 1Co 11:22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster, Ac 18:24, &c.) in contrast to Paul's simple preaching of Christ crucified (1Co 2:1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of "letters of commendation" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (1Co 9:1, 2; 2Co 10:1, 7, 8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (1Co 1:12; 2Co 10:7), while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles (2Co 11:5, 13). The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity (1Co 2:1-5). In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, "Let us eat and drink, for to-morrow we die" (1Co 15:32). Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem (1Co 16:1, &c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles. In 1Co 5:9, "I wrote unto you in an Epistle not to company with fornicators," it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies (1Co 16:2). It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia (2Co 1:15, 16), which purpose he changed hearing the unfavorable report from Chloe's household (1Co 16:5-7), for which he was charged with (2Co 1:17). In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [Alford]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in 2Co 12:4; 13:1, he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on 2Co 2:1; 2Co 13:2; also see on 2Co 1:15; 2Co 1:16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare 1Co 16:7); and attended with pain and humiliation (2Co 2:1; 12:21), occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them "not to company with fornicators." On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant (1Co 5:9, 12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia (Ga 1:17-21). The Place of Writing is fixed to be Ephesus (1Co 16:8). The subscription in English Version, "From Philippi," has no authority whatever, and probably arose from a mistaken translation of 1Co 16:5, "For I am passing through Macedonia." At the time of writing Paul implies (1Co 16:8) that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare Ac 19:20. The allusion to Passover imagery in connection with our Christian Passover, Easter (1Co 5:7), makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see Conybeare and Howson's Life and Epistles of St. Paul. The Epistle is written in the name of Sosthenes "[our] brother." Birks supposes he is the same as the Sosthenes, Ac 18:17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (1Co 1:4, &c.) using the first person: so Timothy is introduced, 2Co 1:1. The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription, 1Co 16:24), whom he mentions (1Co 16:17, 18) as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians. CHAPTER 1 1Co 1:1-31. The Inscription; Thanksgiving for the Spiritual State of the Corinthian Church; Reproof of Party Divisions: His Own Method of Preaching Only Christ. 1. called to be-- Found in some, not in others, of the oldest manuscripts Possibly inserted from Ro 1:1; but as likely to be genuine. Translate, literally, "a called apostle" [Conybeare and Howson]. through the will of God-- not because of my own merit. Thus Paul's call as "an apostle by the will of God," while constituting the ground of the authority he claims in the Corinthian Church (compare Ga 1:1), is a reason for humility on his own part (1Co 15:8, 10) [Bengel]. In assuming the ministerial office a man should see he does so not of his own impulse, but by the will of God (Jr 23:21); Paul if left to his own will would never have been an apostle (Ro 9:16). Sosthenes-- See my Introduction. Associated by Paul with himself in the inscription, either in modesty, Sosthenes being his inferior [Chrysostom], or in order that the name of a "brother" of note in Corinth (Ac 18:17) might give weight to his Epistle and might show, in opposition to his detractors that he was supported by leading brethren. Gallio had driven the Jews who accused Paul from the judgment-seat. The Greek mob, who disliked Jews, took the opportunity then of beating Sosthenes the ruler of the Jewish synagogue, while Gallio looked on and refused to interfere, being secretly pleased that the mob should second his own contempt for the Jews. Paul probably at this time had showed sympathy for an adversary in distress, which issued in the conversion of the latter. So Crispus also, the previous chief ruler of the synagogue had been converted. Saul the persecutor turned into Paul the apostle, and Sosthenes the leader in persecution against that apostle, were two trophies of divine grace that, side by side, would appeal with double power to the Church at Corinth [Birks].


<hi type="bold">2. the church of God--</hi>He calls it so notwithstanding its many blots. Fanatics and sectaries vainly think to anticipate the final sifting of the wheat and tares (<reference osisRef="Matt.13.27-Matt.13.30">Mt 13:27-30</reference>). It is a dangerous temptation to think there is no church where there is not apparent perfect purity. He who thinks so, must at last separate from all others and think himself the only holy man in the world, or establish a peculiar sect with a few hypocrites. It was enough for Paul in recognizing the Corinthians as a church, that he saw among them evangelical doctrine, baptism, and the Lord's Supper" [Calvin]. It was the Church of God, not of this or of that favorite leader [Chrysostom].

<hi type="bold">at Corinth--</hi>a church at dissolute Corinth--what a paradox of grace!

<hi type="bold">sanctified--</hi>consecrated, or set apart as holy to God in (by union with) Christ Jesus. In the Greek there are no words "to them that are"; translate simply, "men sanctified."

<hi type="bold">called to be saints--</hi>rather, "called saints"; saints by calling: applied by Paul to all professing members of the Church. As "sanctified in Christ" implies the fountain sources of holiness, the believer's original sanctification in Christ (<reference osisRef="1Cor.6.11">1Co 6:11</reference>; <reference osisRef="Heb.10.10">He 10:10</reference>, <reference osisRef="Heb.10.14">14</reference>; <reference osisRef="1Pet.1.2">1Pe 1:2</reference>) in the purposes of God's grace, so "called saints" refers to their actual call (<reference osisRef="Rom.8.30">Ro 8:30</reference>), and the end of that call that they should be holy (<reference osisRef="1Pet.1.15">1Pe 1:15</reference>).

<hi type="bold">with all that in every place call upon ... Christ--</hi>The Epistle is intended for these also, as well as for the Corinthians. The true Catholic Church (a term first used by Ignatius [Epistle to the Smyræans, 8]): not consisting of those who call themselves from Paul, Cephas, or any other eminent leader (<reference osisRef="1Cor.1.12">1Co 1:12</reference>), but of all, wherever they be, who call on Jesus as their Saviour in sincerity (compare <reference osisRef="2Tim.2.22">2Ti 2:22</reference>). Still a general unity of discipline and doctrine in the several churches is implied in <reference osisRef="1Cor.4.17">1Co 4:17</reference>; <reference osisRef="1Cor.7.17">7:17</reference>; <reference osisRef="1Cor.7.11-1Cor.7.16">11-16</reference>; <reference osisRef="1Cor.7.14-1Cor.7.33">14-33</reference>, <reference osisRef="1Cor.7.36">36</reference>. The worship due to God is here attributed to Jesus (compare <reference osisRef="Joel.2.32">Joe 2:32</reference>; <reference osisRef="Matt.4.10">Mt 4:10</reference>; <reference osisRef="Acts.9.14">Ac 9:14</reference>).

<hi type="bold">both theirs and ours--</hi>"in every place which is their home ... and our home also"; this is added to include the Christians throughout Achaia, not residing in Corinth, the capital (<reference osisRef="2Cor.1.1">2Co 1:1</reference>). Paul feels the home of his converts to be also his own. Compare a similar phrase in <reference osisRef="Rom.16.13">Ro 16:13</reference> [Conybeare and Howson]. "Ours" refers to Paul and Sosthenes, and the Corinthians' home [Alford]. Beza better explains, "Both their Lord and our Lord." All believers have one and the same Lord (<reference osisRef="1Cor.8.6">1Co 8:6</reference>; <reference osisRef="Eph.4.5">Ep 4:5</reference>); a virtual reproof of the divisions of the Corinthians, as if Christ were divided (<reference osisRef="1Cor.1.13">1Co 1:13</reference>).

2. the church of God-- He calls it so notwithstanding its many blots. Fanatics and sectaries vainly think to anticipate the final sifting of the wheat and tares (Mt 13:27-30). It is a dangerous temptation to think there is no church where there is not apparent perfect purity. He who thinks so, must at last separate from all others and think himself the only holy man in the world, or establish a peculiar sect with a few hypocrites. It was enough for Paul in recognizing the Corinthians as a church, that he saw among them evangelical doctrine, baptism, and the Lord's Supper" [Calvin]. It was the Church of God, not of this or of that favorite leader [Chrysostom]. at Corinth-- a church at dissolute Corinth--what a paradox of grace! sanctified-- consecrated, or set apart as holy to God in (by union with) Christ Jesus. In the Greek there are no words "to them that are"; translate simply, "men sanctified." called to be saints-- rather, "called saints"; saints by calling: applied by Paul to all professing members of the Church. As "sanctified in Christ" implies the fountain sources of holiness, the believer's original sanctification in Christ (1Co 6:11; He 10:10, 14; 1Pe 1:2) in the purposes of God's grace, so "called saints" refers to their actual call (Ro 8:30), and the end of that call that they should be holy (1Pe 1:15). with all that in every place call upon... Christ-- The Epistle is intended for these also, as well as for the Corinthians. The true Catholic Church (a term first used by Ignatius [Epistle to the Smyræans, 8]): not consisting of those who call themselves from Paul, Cephas, or any other eminent leader (1Co 1:12), but of all, wherever they be, who call on Jesus as their Saviour in sincerity (compare 2Ti 2:22). Still a general unity of discipline and doctrine in the several churches is implied in 1Co 4:17; 7:17; 11-16; 14-33, 36. The worship due to God is here attributed to Jesus (compare Joe 2:32; Mt 4:10; Ac 9:14). both theirs and ours-- "in every place which is their home... and our home also"; this is added to include the Christians throughout Achaia, not residing in Corinth, the capital (2Co 1:1). Paul feels the home of his converts to be also his own. Compare a similar phrase in Ro 16:13 [Conybeare and Howson]. "Ours" refers to Paul and Sosthenes, and the Corinthians' home [Alford]. Beza better explains, "Both their Lord and our Lord." All believers have one and the same Lord (1Co 8:6; Ep 4:5); a virtual reproof of the divisions of the Corinthians, as if Christ were divided (1Co 1:13).


<hi type="bold">3. peace--</hi>peculiarly needed in the Corinthian church, on account of its dissensions. On this verse see on <reference osisRef="Rom.1.7">Ro 1:7</reference>.

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


4. He puts the causes for praise and hope among them in the foreground, not to discourage them by the succeeding reproof, and in order to appeal to their better selves.

<hi type="bold">my God--</hi>(<reference osisRef="Rom.1.8">Ro 1:8</reference>; <reference osisRef="Phil.1.3">Php 1:3</reference>).

<hi type="bold">always--</hi>(Compare <reference osisRef="Phil.1.4">Php 1:4</reference>).

<hi type="bold">the grace ... given you--</hi>(Compare <reference osisRef="1Cor.1.7">1Co 1:7</reference>).

<hi type="bold">by ... Christ--</hi>literally, "IN Jesus Christ" given you as members in Christ.

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


<hi type="bold">5. utterance--</hi>Alford from Menochius translates, "doctrine." Ye are rich in preachers or the preaching of the word, and rich in knowledge or apprehension of it: literally "(the) word (preached)." English Version (as in <reference osisRef="2Cor.8.7">2Co 8:7</reference>) is better: for Paul, purposing presently to dwell on the abuse of the two gifts on which the Corinthians most prided themselves, utterance (speech) and knowledge (<reference osisRef="1Cor.1.20">1Co 1:20</reference>; <reference osisRef="1Cor.3.18">3:18</reference>; <reference osisRef="1Cor.4.19">4:19</reference>; <reference osisRef="1Cor.13.1-1Cor.14.40">1Co 13:1-14:40</reference>), previously gains their goodwill by congratulating them on having those gifts.

5. utterance-- Alford from Menochius translates, "doctrine." Ye are rich in preachers or the preaching of the word, and rich in knowledge or apprehension of it: literally "(the) word (preached)." English Version (as in 2Co 8:7) is better: for Paul, purposing presently to dwell on the abuse of the two gifts on which the Corinthians most prided themselves, utterance (speech) and knowledge (1Co 1:20; 3:18; 4:19; 1Co 13:1-14:40), previously gains their goodwill by congratulating them on having those gifts.


6. According as the testimony of (of, and concerning) Christ (who is both the object and author of this testimony [Bengel]; <reference osisRef="1Cor.2.1">1Co 2:1</reference>; <reference osisRef="1Tim.2.6">1Ti 2:6</reference>; <reference osisRef="2Tim.1.8">2Ti 1:8</reference>) was confirmed among [Alford] you; that is, by God, through my preaching and through the miracles accompanying it (<reference osisRef="1Cor.12.3">1Co 12:3</reference>; <reference osisRef="Mark.16.20">Mr 16:20</reference>; <reference osisRef="2Cor.1.21">2Co 1:21</reference>, <reference osisRef="1Cor.1.22">22</reference>; <reference osisRef="Gal.3.2">Ga 3:2</reference>, <reference osisRef="Gal.3.5">5</reference>; <reference osisRef="Eph.4.7">Ep 4:7</reference>, <reference osisRef="Eph.4.8">8</reference>; <reference osisRef="Heb.2.4">He 2:4</reference>). God confirmed (compare <reference osisRef="Phil.1.7">Php 1:7</reference>; <reference osisRef="Heb.2.3">He 2:3</reference>), or gave effect to the Gospel among (or better as English Version, "in") the Corinthians by their accepting it and setting their seal to its truth, through the inward power of His Spirit, and the outward gifts and miracles accompanying it [Calvin].

6. According as the testimony of (of, and concerning) Christ (who is both the object and author of this testimony [Bengel]; 1Co 2:1; 1Ti 2:6; 2Ti 1:8) was confirmed among [Alford] you; that is, by God, through my preaching and through the miracles accompanying it (1Co 12:3; Mr 16:20; 2Co 1:21, 22; Ga 3:2, 5; Ep 4:7, 8; He 2:4). God confirmed (compare Php 1:7; He 2:3), or gave effect to the Gospel among (or better as English Version, "in") the Corinthians by their accepting it and setting their seal to its truth, through the inward power of His Spirit, and the outward gifts and miracles accompanying it [Calvin].


<hi type="bold">7. ye come behind--</hi>are inferior to other Christians elsewhere [Grotius].

<hi type="bold">in no gift--</hi>not that all had all gifts, but different persons among them had different gifts (<reference osisRef="1Cor.12.4">1Co 12:4</reference>, &c.).

<hi type="bold">waiting for ... coming of ... Christ--</hi>The crowning proof of their "coming behind in no gift." Faith, hope, and love, are all exercised herein (compare <reference osisRef="2Tim.4.8">2Ti 4:8</reference>; <reference osisRef="Titus.2.13">Tit 2:13</reference>). "Leaving to others their MEMENTO MORI (remember death), do thou earnestly cherish this joyous expectation of the Lord's coming" [Bengel]. The Greek verb implies, "to expect constantly, not only for a certain time, but even to the end till the expected event happens" (<reference osisRef="Rom.8.19">Ro 8:19</reference>, [Tittmann, Greek Synonyms of the New Testament]).

7. ye come behind-- are inferior to other Christians elsewhere [Grotius]. in no gift-- not that all had all gifts, but different persons among them had different gifts (1Co 12:4, &c.). waiting for... coming of... Christ-- The crowning proof of their "coming behind in no gift." Faith, hope, and love, are all exercised herein (compare 2Ti 4:8; Tit 2:13). "Leaving to others their MEMENTO MORI (remember death), do thou earnestly cherish this joyous expectation of the Lord's coming" [Bengel]. The Greek verb implies, "to expect constantly, not only for a certain time, but even to the end till the expected event happens" (Ro 8:19, [Tittmann, Greek Synonyms of the New Testament]).


<hi type="bold">8. Who--</hi>God, <reference osisRef="1Cor.1.4">1Co 1:4</reference> (not Jesus Christ, <reference osisRef="1Cor.1.7">1Co 1:7</reference>, in which case it would be "in His day").

<hi type="bold">unto the end--</hi>namely, "the coming of Christ."

<hi type="bold">blameless in the day of ... Christ--</hi>(<reference osisRef="1Thess.5.23">1Th 5:23</reference>). After that day there is no danger (<reference osisRef="Eph.4.30">Ep 4:30</reference>; <reference osisRef="Phil.1.6">Php 1:6</reference>). Now is our day to work, and the day of our enemies to try us: then will be the day of Christ, and of His glory in the saints [Bengel].

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


<hi type="bold">9. faithful--</hi>to His promises (<reference osisRef="Phil.1.6">Php 1:6</reference>; <reference osisRef="1Thess.5.24">1Th 5:24</reference>).

<hi type="bold">called--</hi>according to His purpose (<reference osisRef="Rom.8.28">Ro 8:28</reference>).

<hi type="bold">unto ... fellowship of ... Jesus--</hi>to be fellow heirs with Christ (<reference osisRef="Rom.8.17-Rom.8.28">Ro 8:17-28</reference>), like Him sons of God and heirs of glory (<reference osisRef="Rom.8.30">Ro 8:30</reference>; <reference osisRef="2Thess.2.14">2Th 2:14</reference>; <reference osisRef="1Pet.5.10">1Pe 5:10</reference>; <reference osisRef="1John.1.3">1Jo 1:3</reference>). Chrysostom remarks that the name of Christ is oftener mentioned in this than in any other Epistle, the apostle designing thereby to draw them away from their party admiration of particular teachers to Christ alone.

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


<hi type="bold">10. Now--</hi>Ye already have knowledge, utterance, and hope, maintain also love.

<hi type="bold">brethren--</hi>The very title is an argument for love.

<hi type="bold">by ... Christ--</hi>whom Paul wishes to be all in all to the Corinthians, and therefore names Him so often in this chapter.

<hi type="bold">speak ... same thing--</hi>not speaking different things as ye do (<reference osisRef="1Cor.1.12">1Co 1:12</reference>), in a spirit of variance.

<hi type="bold">divisions--</hi>literally, "splits," "breaches."

<hi type="bold">but--</hi>"but rather."

<hi type="bold">perfectly joined together--</hi>the opposite word to "divisions." It is applied to healing a wound, or making whole a rent.

<hi type="bold">mind ... judgment--</hi>the view taken by the understanding, and the practical decision arrived at [Conybeare and Howson], as to what is to be done. The mind, within, refers to things to be believed: the judgment is displayed outwardly in things to be done [Bengel]. Disposition--opinion [Alford].

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


11. (<reference osisRef="1Cor.11.18">1Co 11:18</reference>).

<hi type="bold">by them ... of ... house of Chloe--</hi>They seem to have been alike in the confidence of Paul and of the Corinthians. The Corinthians "wrote" to the apostle (<reference osisRef="1Cor.7.1">1Co 7:1</reference>), consulting him concerning certain points; marriage, the eating of things offered to idols, the decorum to be observed by women in religious assemblies. But they said not a syllable about the enormities and disorders that had crept in among them. That information reached Paul by other quarters. Hence his language about those evils is, "It hath been declared unto me," &c.; "It is reported commonly" (<reference osisRef="1Cor.5.1">1Co 5:1</reference>, <reference osisRef="2Cor.5.2">2</reference>). All this he says before he refers to their letter, which shows that the latter did not give him any intimation of those evils. An undesigned proof of genuineness [Paley, Horæ Paulinæ]. Observe his prudence: He names the family, to let it be seen that he made his allegation not without authority: he does not name the individuals, not to excite odium against them. He tacitly implies that the information ought rather to have come to him directly from their presbyters, as they had consulted him about matters of less moment.

<hi type="bold">contentions--</hi>not so severe a word as "divisions," literally, "schisms" (<reference osisRef="1Cor.1.10">1Co 1:10</reference>, Margin).

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


<hi type="bold">12. this I say--</hi>this is what I mean in saying "contentions" (<reference osisRef="1Cor.1.11">1Co 1:11</reference>).

<hi type="bold">every one of you saith--</hi>Ye say severally, "glorying in men" (<reference osisRef="1Cor.1.31">1Co 1:31</reference>; <reference osisRef="1Cor.3.21">1Co 3:21</reference>, <reference osisRef="1Cor.3.22">22</reference>), one, I am of Paul; another, I am of Apollos, &c. Not that they formed definite parties, but they individually betrayed the spirit of party in contentions under the name of different favorite teachers. Paul will not allow himself to be flattered even by those who made his name their party cry, so as to connive at the dishonor thereby done to Christ. These probably were converted under his ministry. Those alleging the name of Apollos, Paul's successor at Corinth (<reference osisRef="Acts.18.24">Ac 18:24</reference>, &c.), were persons attracted by his rhetorical style (probably acquired in Alexandria, <reference osisRef="1Cor.3.6">1Co 3:6</reference>), as contrasted with the "weak bodily presence" and "contemptible speech" of the apostle. Apollos, doubtless, did not willingly foster this spirit of undue preference (<reference osisRef="1Cor.4.6">1Co 4:6</reference>, <reference osisRef="1Cor.4.8">8</reference>); nay, to discourage it, he would not repeat his visit just then (<reference osisRef="1Cor.16.12">1Co 16:12</reference>).

<hi type="bold">I of Cephas--</hi>probably Judaizers, who sheltered themselves under the name of Peter, the apostle of the circumcision ("Cephas" is the Hebrew, "Peter" the Greek name; <reference osisRef="John.1.42">Joh 1:42</reference>; <reference osisRef="Gal.2.11">Ga 2:11</reference>, &c.): the subjects handled in the seventh through ninth chapters were probably suggested as matters of doubt by them. The church there began from the Jewish synagogue, Crispus the chief ruler, and Sosthenes his successor (probably), being converts. Hence some Jewish leaven, though not so much as elsewhere, is traceable (<reference osisRef="2Cor.11.22">2Co 11:22</reference>). Petrism afterwards sprang up much more rankly at Rome. If it be wrong to boast "I am of Peter," how much more so to boast I am of the Pope!" [Bengel].

<hi type="bold">I of Christ--</hi>A fair pretext used to slight the ministry of Paul and their other teachers (<reference osisRef="1Cor.4.8">1Co 4:8</reference>; <reference osisRef="2Cor.10.7-2Cor.10.11">2Co 10:7-11</reference>).

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


<hi type="bold">13. Is Christ divided?--</hi>into various parts (one under one leader, another under another) [Alford]. The unity of His body is not to be cut in pieces, as if all did not belong to Him, the One Head.

<hi type="bold">was Paul crucified for you?--</hi>In the Greek the interrogation implies that a strong negative answer is expected: "Was it Paul (surely you will not say so) that was crucified for you?" In the former question the majesty of "Christ" (the Anointed One of God) implies the impossibility of His being "divided." in the latter, Paul's insignificance implies the impossibility of his being the head of redemption, "crucified for" them, and giving his name to the redeemed. This, which is true of Paul the founder of the Church of Corinth, holds equally good of Cephas and Apollos, who had not such a claim as Paul in the Corinthian Church.

<hi type="bold">crucified ... baptized--</hi>The cross claims us for Christ, as redeemed by Him; baptism, as dedicated to Him.

<hi type="bold">in the name--</hi>rather, "into the name" (<reference osisRef="Gal.3.27">Ga 3:27</reference>), implying the incorporation involved in the idea of baptism.

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


14. I thank God's providence now, who so ordered it that I baptized none of you but Crispus (the former ruler of the synagogue, <reference osisRef="Acts.18.8">Ac 18:8</reference>) and Gaius (written by the Romans Caius, the host of Paul at Corinth, and of the church, <reference osisRef="Rom.16.23">Ro 16:23</reference>; a person therefore in good circumstances). Baptizing was the office of the deacons (<reference osisRef="Acts.10.48">Ac 10:48</reference>) rather than of the apostles, whose office was that of establishing and superintending generally the churches. The deacons had a better opportunity of giving the necessary course of instruction preparatory to baptism. Crispus and Gaius were probably among the first converts, and hence were baptized by Paul himself, who founded the church.

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


<hi type="bold">15. Lest--</hi>not that Paul had this reason at the time, but God so arranged it that none might say [Alford].

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


<hi type="bold">16. household of Stephanas--</hi>"The first-fruits of Achaia," that is, among the first converted there (<reference osisRef="1Cor.16.15">1Co 16:15</reference>, <reference osisRef="1Cor.16.17">17</reference>). It is likely that such "households" included infants (<reference osisRef="Acts.16.33">Ac 16:33</reference>). The history of the Church favors this view, as infant baptism was the usage from the earliest ages.

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


17. Paul says this not to depreciate baptism; for he exalts it most highly (<reference osisRef="Rom.6.3">Ro 6:3</reference>). He baptized some first converts; and would have baptized more, but that his and the apostles' peculiar work was to preach the Gospel, to found by their autoptic testimony particular churches, and then to superintend the churches in general.

<hi type="bold">sent me--</hi>literally, "as an apostle."

<hi type="bold">not to baptize--</hi>even in Christ's name, much less in my own.

<hi type="bold">not with wisdom of words--</hi>or speech; philosophical reasoning set off with oratorical language and secular learning, which the Corinthians set so undue a value upon (<reference osisRef="1Cor.1.5">1Co 1:5</reference>; <reference osisRef="2Cor.1.4">2:1, 4</reference>) in Apollos, and the want of which in Paul they were dissatisfied with (<reference osisRef="2Cor.10.10">2Co 10:10</reference>).

<hi type="bold">cross of Christ--</hi>the sum and substance of the Gospel (<reference osisRef="1Cor.1.23">1Co 1:23</reference>; 2:2), Christ crucified.

<hi type="bold">be made of none effect--</hi>literally, "be made void" (<reference osisRef="Rom.4.14">Ro 4:14</reference>); namely, by men thinking more of the human reasonings and eloquence in which the Gospel was set forth, than of the Gospel itself of Christ crucified, the sinner's only remedy, and God's highest exhibition of love.

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


<hi type="bold">18. preaching, &c.--</hi>literally, "the word," or speech as to the cross; in contrast to the "wisdom of words" (so called), <reference osisRef="1Cor.1.17">1Co 1:17</reference>.

<hi type="bold">them that perish--</hi>rather, "them that are perishing," namely, by preferring human "wisdom of words" to the doctrine of the "cross of Christ." It is not the final state that is referred to; but, "them that are in the way of perishing." So also in <reference osisRef="2Cor.2.15">2Co 2:15</reference>, <reference osisRef="2Cor.2.16">16</reference>.

<hi type="bold">us which are saved--</hi>In the Greek the collocation is more modest, "to them that are being saved (that are in the way of salvation) as," that is, to which class we belong.

<hi type="bold">power of God--</hi>which includes in it that it is the wisdom of God" (<reference osisRef="1Cor.1.24">1Co 1:24</reference>). God's powerful instrument of salvation; the highest exhibition of God's power (<reference osisRef="Rom.1.16">Ro 1:16</reference>). What seems to the world "weakness" in God's plan of salvation (<reference osisRef="1Cor.1.25">1Co 1:25</reference>), and in its mode of delivery by His apostle (<reference osisRef="1Cor.2.3">1Co 2:3</reference>) is really His mighty "power." What seems "foolishness" because wanting man's "wisdom of words" (<reference osisRef="1Cor.1.17">1Co 1:17</reference>), is really the highest "wisdom of God" (<reference osisRef="1Cor.1.24">1Co 1:24</reference>).

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


<hi type="bold">19. I will destroy--</hi>slightly altered from the Septuagint, <reference osisRef="Isa.29.14">Is 29:14</reference>. The Hebrew is, "The wisdom of the wise shall perish, and the understanding of their prudent men shall be hid." Paul by inspiration gives the sense of the Spirit, by making God the cause of their wisdom perishing, &c., "I will destroy," &c.

<hi type="bold">understanding of the prudent--</hi>literally, "of the understanding ones."

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


<hi type="bold">20. Where--</hi>nowhere; for God "brings them to naught" (<reference osisRef="1Cor.1.19">1Co 1:19</reference>).

<hi type="bold">the wise--</hi>generally.

<hi type="bold">the scribe--</hi>Jewish [Alford].

<hi type="bold">the disputer--</hi>Greek [Alford]. Compare the Jew and Greek of this world contrasted with the godly wise, <reference osisRef="1Cor.1.22">1Co 1:22</reference>, <reference osisRef="1Cor.1.23">23</reference>. Vitringa thinks the reference is to the Jewish discourses in the synagogue, daraschoth, from a Hebrew root "to dispute." Compare "questions," <reference osisRef="Acts.26.3">Ac 26:3</reference>; <reference osisRef="Titus.3.9">Tit 3:9</reference>. If so, "wise" refers to Greek wisdom (compare <reference osisRef="1Cor.1.22">1Co 1:22</reference>). Paul applies <reference osisRef="Isa.33.18">Is 33:18</reference> here in a higher sense; there the primary reference was to temporal deliverance, here to external; <reference osisRef="1Cor.1.22">1Co 1:22</reference>, which is in threefold opposition to <reference osisRef="1Cor.1.18">1Co 1:18</reference> there, sanctions this higher application; the Lord in the threefold character being the sole ground of glorying to His people.

<hi type="bold">of this world ... of this world--</hi>rather, "dispensation (or age) ... world"; the Greek words are distinct. The former is here this age or worldly order of things in a moral point of view, as opposed to the Christian dispensation or order of things. The latter is the world viewed externally and cosmically.

<hi type="bold">made foolish--</hi>shown the world's philosophy to be folly, because it lacks faith in Christ crucified [Chrysostom]. Has treated it as folly, and not used its help in converting and saving men (<reference osisRef="1Cor.1.26">1Co 1:26</reference>, <reference osisRef="1Cor.1.27">27</reference>) [Estius].

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


<hi type="bold">21. after that--</hi>rather, "whereas."

<hi type="bold">in the wisdom of God--</hi>in the wise arrangement of God.

<hi type="bold">world by wisdom--</hi>rather, "by its wisdom," or "its philosophy" (<reference osisRef="John.1.10">Joh 1:10</reference>; <reference osisRef="Rom.1.28">Ro 1:28</reference>).

<hi type="bold">knew not God--</hi>whatever other knowledge it attained (<reference osisRef="Acts.17.23">Ac 17:23</reference>, <reference osisRef="Acts.17.27">27</reference>). The deistic theory that man can by the light of nature discover his duty to God, is disproved by the fact that man has never discovered it without revelation. All the stars and moon cannot make it day; that is the prerogative of the sun. Nor can nature's highest gifts make the moral day arise; that is the office of Christ. Even the Jew missed this knowledge, in so far as he followed after mere carnal world wisdom.

<hi type="bold">it pleased God--</hi>Paul refers to Jesus' words (<reference osisRef="Luke.10.21">Lu 10:21</reference>).

<hi type="bold">by the foolishness of preaching--</hi>by that preaching which the world (unbelieving Jews and Gentiles alike) deem foolishness.

<hi type="bold">save them that believe--</hi>(<reference osisRef="Rom.1.16">Ro 1:16</reference>).

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


<hi type="bold">22. For--</hi>literally, "Since," seeing that. This verse illustrates how the "preaching" of Christ crucified came to be deemed "foolishness" (<reference osisRef="1Cor.1.21">1Co 1:21</reference>).

<hi type="bold">a sign--</hi>The oldest manuscripts read "signs." The singular was a later correction from <reference osisRef="Matt.12.38">Mt 12:38</reference>; <reference osisRef="Matt.16.1">16:1</reference>; <reference osisRef="John.2.18">Joh 2:18</reference>. The signs the Jews craved for were not mere miracles, but direct tokens from heaven that Jesus was Messiah (<reference osisRef="Luke.11.16">Lu 11:16</reference>).

<hi type="bold">Greeks seek ... wisdom--</hi>namely, a philosophic demonstration of Christianity. Whereas Christ, instead of demonstrative proof, demands faith on the ground of His word, and of a reasonable amount of evidence that the alleged revelation is His word. Christianity begins not with solving intellectual difficulties, but with satisfying the heart that longs for forgiveness. Hence not the refined Greeks, but the theocratic Jews were the chosen organ for propagating revelation. Again, intellectual Athens (<reference osisRef="Acts.17.18-Acts.17.21">Ac 17:18-21</reference>, &c.) received the Gospel less readily than commercial Corinth.

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


<hi type="bold">23. we--</hi>Paul and Apollos.

<hi type="bold">Christ crucified--</hi>The Greek expresses not the mere fact of His crucifixion, but the permanent character acquired by the transaction, whereby He is now a Saviour (<reference osisRef="Gal.3.1">Ga 3:1</reference>) crucified was the stone on which the Jews stumbled (<reference osisRef="Matt.21.44">Mt 21:44</reference>). The opposition of Jew and Gentile alike shows that a religion so seemingly contemptible in its origin could not have succeeded if it had not been divine.

<hi type="bold">unto the Greeks--</hi>the oldest manuscripts read "unto the Gentiles."

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


<hi type="bold">24. called--</hi>(compare <reference osisRef="1Cor.1.26">1Co 1:26</reference>). The same class as the "us which are (being) saved" (<reference osisRef="1Cor.1.18">1Co 1:18</reference>); the elect, who have obeyed the call; called effectually (<reference osisRef="Rom.8.28">Ro 8:28</reference>, <reference osisRef="Rom.8.30">30</reference>).

<hi type="bold">Christ--</hi>"Crucified" is not here added, because when the offense of the cross is overcome, "Christ" is received in all His relations, not only in His cross, but in His life and His future kingdom.

<hi type="bold">power--</hi>so meeting all the reasonable requirements of the Jews who sought "a sign." The cross (the death of a slave), which to the Jews (looking for a temporal Messiah) was a "stumbling-block," is really "the power of God" to the salvation of all who believe.

<hi type="bold">wisdom of God--</hi>so really exhibiting, and in the highest degree (if they would but see it), that which the Greeks sought after--wisdom (<reference osisRef="Col.2.3">Col 2:3</reference>).

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


<hi type="bold">25. foolishness of God--</hi>that is, God's plan of salvation which men deem "foolishness."

<hi type="bold">weakness of God--</hi>Christ "crucified through weakness" (<reference osisRef="2Cor.13.4">2Co 13:4</reference>, the great stumbling-block of the Jews), yet "living by the power of God." So He perfects strength out of the weakness of His servants (<reference osisRef="1Cor.2.3">1Co 2:3</reference>; <reference osisRef="2Cor.12.9">2Co 12:9</reference>).

25. foolishness of God-- that is, God's plan of salvation which men deem "foolishness." weakness of God-- Christ "crucified through weakness" (2Co 13:4, the great stumbling-block of the Jews), yet "living by the power of God." So He perfects strength out of the weakness of His servants (1Co 2:3; 2Co 12:9).


<hi type="bold">26. ye see--</hi>rather, from the prominence of the verb in the Greek, "see" or "consider" (imperative) [Alford from Vulgate and Irenæus].

<hi type="bold">your calling ... are called--</hi>Instead of the words in italics, supplied by English Version, supply, "were your callers." What Paul is dwelling on (compare <reference osisRef="1Cor.1.27">1Co 1:27</reference>, <reference osisRef="1Cor.1.28">28</reference>) is the weakness of the instrumentality which the Lord employed to convert the world [Hinds and Whately; so Anselm]. However, English Version accords well with <reference osisRef="1Cor.1.24">1Co 1:24</reference>. "The whole history of the expansion of the Church is a progressive victory of the ignorant over the learned, the lowly over the lofty, until the emperor himself laid down his crown before the cross of Christ" [Olshausen].

<hi type="bold">wise ... after the flesh--</hi>the wisdom of this world acquired by human study without the Spirit. (Contrast <reference osisRef="Matt.16.17">Mt 16:17</reference>).

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


<hi type="bold">27. the foolish things--</hi>a general phrase for all persons and things foolish. Even things (and those, too, foolish things) are chosen by God to confound persons, (and those too persons who are wise). This seems to me the force of the change from neuter to masculine.

<hi type="bold">to confound--</hi>The Greek is stronger, "that He might confound (or put to shame)." God confounds the wise by effecting through His instruments, without human wisdom, that the worldly wise, with it, cannot effect, namely, to bring men to salvation.

<hi type="bold">chosen ... chosen--</hi>The repetition indicates the gracious deliberateness of God's purpose (<reference osisRef="Jas.2.5">Jas 2:5</reference>).

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


<hi type="bold">28. yea, and things which are not--</hi>Yea is not in the Greek. Also some of the oldest manuscripts omit "and." Thus the clause, "things which are not" (are regarded as naught), is in apposition with "foolish ... weak ... base (that is, lowborn) and despised things." God has chosen all four, though regarded as things that are not, to bring to naught things that are.

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


<hi type="bold">29. no flesh ... glory--</hi>For they who try to glory (boast) because of human greatness and wisdom, are "confounded" or put to shame (<reference osisRef="1Cor.1.27">1Co 1:27</reference>). Flesh, like "the flower of the field," is beautiful, but frail (<reference osisRef="Isa.40.6">Is 40:6</reference>).

<hi type="bold">in his presence--</hi>We are to glory not before Him, but in Him [Bengel].

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


<hi type="bold">30. But ... ye--</hi>in contrast to them that "glory" in worldly wisdom and greatness.

<hi type="bold">of him are--</hi>not of yourselves (<reference osisRef="Eph.2.8">Ep 2:8</reference>), but of Him (<reference osisRef="Rom.11.36">Ro 11:36</reference>). From Him ye are (that is, have spiritual life, who once were spiritually among the "things which are not." <reference osisRef="1Cor.1.28">1Co 1:28</reference>).

<hi type="bold">in Christ--</hi>by living union with Him. Not "in the flesh" (<reference osisRef="1Cor.1.26">1Co 1:26</reference>, <reference osisRef="1Cor.1.29">29</reference>).

<hi type="bold">of God--</hi>from God; emanating from Him and sent by Him.

<hi type="bold">is made unto us--</hi>has been made to us, to our eternal gain.

<hi type="bold">wisdom--</hi>unattainable by the worldly mode of seeking it (<reference osisRef="1Cor.1.19">1Co 1:19</reference>, <reference osisRef="1Cor.1.20">20</reference>; contrast <reference osisRef="Col.2.3">Col 2:3</reference>; <reference osisRef="Prov.8.1-Prov.8.36">Pr 8:1-36</reference>; <reference osisRef="Isa.9.6">Is 9:6</reference>). By it we become "wise unto salvation," owing to His wisdom in originating and executing the plan, whereas once we were "fools."

<hi type="bold">righteousness--</hi>the ground of our justification (<reference osisRef="Jer.23.5">Jr 23:5</reference>, <reference osisRef="Jer.23.6">6</reference>; <reference osisRef="Rom.4.25">Ro 4:25</reference>; <reference osisRef="2Cor.5.21">2Co 5:21</reference>); whereas once we were "weak" (<reference osisRef="Rom.5.6">Ro 5:6</reference>). <reference osisRef="Isa.42.21">Is 42:21</reference>; <reference osisRef="Isa.45.24">45:24</reference>.

<hi type="bold">sanctification--</hi>by His Spirit; whereas formerly we were "base." Hereafter our righteousness and sanctification alike shall be both perfect and inherent. Now the righteousness wherewith we are justified is perfect, but not inherent; that wherewith we are sanctified is inherent, but not perfect [Hooker]. Now sanctification is perfect in principle, but not in attainment. These two are joined in the Greek as forming essentially but one thing, as distinguished from the "wisdom" in devising and executing the plan for us ("abounded toward us in all wisdom," <reference osisRef="Eph.1.8">Ep 1:8</reference>), and "redemption," the final completion of the scheme in the deliverance of the body (the position of "redemption" last shows that this limited sense is the one intended here). <reference osisRef="Luke.21.28">Lu 21:28</reference>; <reference osisRef="Rom.8.23">Ro 8:23</reference>; <reference osisRef="Eph.1.14">Ep 1:14</reference>; 4:30.

<hi type="bold">redemption--</hi>whereas once we were "despised."

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


<hi type="bold">31. glory in ... Lord--</hi>(<reference osisRef="Jer.9.23">Jr 9:23</reference>, <reference osisRef="Jer.9.24">24</reference>)--in opposition to "flesh glorying in His presence" (<reference osisRef="1Cor.1.29">1Co 1:29</reference>). In contrast to morbid slavish self-abasement, Paul joins with humility the elevating consciousness of our true dignity in Christ. He who glories is to glory in the Lord, not in the flesh, nor in the world. <chapter eID="1Cor.1"/>

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


<title type="x-s2">CHAPTER 2</title>
 <reference osisRef="1Cor.2.1-1Cor.2.16">1Co 2:1-16</reference>. Paul's Subject of Preaching, Christ Crucified, Not in Worldly, but in Heavenly, Wisdom among the Perfect.

<hi type="bold">1. And I--</hi>"So I" [Conybeare] as one of the "foolish, weak, and despised" instruments employed by God (<reference osisRef="1Cor.1.27">1Co 1:27</reference>, <reference osisRef="1Cor.1.28">28</reference>); "glorying in the Lord," not in man's wisdom (<reference osisRef="1Cor.1.31">1Co 1:31</reference>). Compare <reference osisRef="1Cor.1.23">1Co 1:23</reference>, "We."

<hi type="bold">when I came--</hi>(<reference osisRef="Acts.18.1">Ac 18:1</reference>, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which Strabo preferred as a school of learning to Athens or Alexandria; here, doubtless, he read the Cilician Aratus' poems (which he quotes, <reference osisRef="Acts.17.28">Ac 17:28</reference>), and Epimenides (<reference osisRef="Titus.1.12">Tit 1:12</reference>), and Menander (<reference osisRef="1Cor.15.33">1Co 15:33</reference>). Grecian intellectual development was an important element in preparing the way for the Gospel, but it failed to regenerate the world, showing that for this a superhuman power is needed. Hellenistic (Grecizing) Judaism at Tarsus and Alexandria was the connecting link between the schools of Athens and those of the Rabbis. No more fitting birthplace could there have been for the apostle of the Gentiles than Tarsus, free as it was from the warping influences of Rome, Alexandria, and Athens. He had at the same time Roman citizenship, which protected him from sudden violence. Again, he was reared in the Hebrew divine law at Jerusalem. Thus, as the three elements, Greek cultivation, Roman polity (<reference osisRef="Luke.2.1">Lu 2:1</reference>), and the divine law given to the Jews, combined just at Christ's time, to prepare the world for the Gospel, so the same three, by God's marvellous providence, met together in the apostle to the Gentiles [Conybeare and Howson].

<hi type="bold">testimony of God--</hi>"the testimony of Christ" (<reference osisRef="1Cor.1.6">1Co 1:6</reference>); therefore Christ is God.

CHAPTER 2 1Co 2:1-16. Paul's Subject of Preaching, Christ Crucified, Not in Worldly, but in Heavenly, Wisdom among the Perfect. 1. And I-- "So I" [Conybeare] as one of the "foolish, weak, and despised" instruments employed by God (1Co 1:27, 28); "glorying in the Lord," not in man's wisdom (1Co 1:31). Compare 1Co 1:23, "We." when I came-- (Ac 18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which Strabo preferred as a school of learning to Athens or Alexandria; here, doubtless, he read the Cilician Aratus' poems (which he quotes, Ac 17:28), and Epimenides (Tit 1:12), and Menander (1Co 15:33). Grecian intellectual development was an important element in preparing the way for the Gospel, but it failed to regenerate the world, showing that for this a superhuman power is needed. Hellenistic (Grecizing) Judaism at Tarsus and Alexandria was the connecting link between the schools of Athens and those of the Rabbis. No more fitting birthplace could there have been for the apostle of the Gentiles than Tarsus, free as it was from the warping influences of Rome, Alexandria, and Athens. He had at the same time Roman citizenship, which protected him from sudden violence. Again, he was reared in the Hebrew divine law at Jerusalem. Thus, as the three elements, Greek cultivation, Roman polity (Lu 2:1), and the divine law given to the Jews, combined just at Christ's time, to prepare the world for the Gospel, so the same three, by God's marvellous providence, met together in the apostle to the Gentiles [Conybeare and Howson]. testimony of God-- "the testimony of Christ" (1Co 1:6); therefore Christ is God.


2. The Greek implies, "The only definite thing that I made it my business to know among you, was to know Jesus Christ (His person) and Him crucified (His office)" [Alford], not exalted on the earthly throne of David, but executed as the vilest malefactor. The historical fact of Christ's crucifixion had probably been put less prominently forward by the seekers after human wisdom in the Corinthian church, to avoid offending learned heathens and Jews. Christ's person and Christ's office constitute the sum of the Gospel.


<hi type="bold">3. I--</hi>the preacher: as <reference osisRef="1Cor.2.2">1Co 2:2</reference> describes the subject, "Christ crucified," and <reference osisRef="1Cor.2.4">1Co 2:4</reference> the mode of preaching: "my speech ... not with enticing words," "but in demonstration of the Spirit."

<hi type="bold">weakness--</hi>personal and bodily (<reference osisRef="2Cor.10.10">2Co 10:10</reference>; <reference osisRef="2Cor.12.7">12:7</reference>, <reference osisRef="2Cor.12.9">9</reference>; <reference osisRef="Gal.4.13">Ga 4:13</reference>).

<hi type="bold">trembling--</hi>(compare <reference osisRef="Phil.2.12">Php 2:12</reference>). Not personal fear, but a trembling anxiety to perform a duty; anxious conscientiousness, as proved by the contrast to "eye service" (<reference osisRef="Eph.6.5">Ep 6:5</reference>) [Conybeare and Howson].

3. I-- the preacher: as 1Co 2:2 describes the subject, "Christ crucified," and 1Co 2:4 the mode of preaching: "my speech... not with enticing words," "but in demonstration of the Spirit." weakness-- personal and bodily (2Co 10:10; 12:7, 9; Ga 4:13). trembling-- (compare Php 2:12). Not personal fear, but a trembling anxiety to perform a duty; anxious conscientiousness, as proved by the contrast to "eye service" (Ep 6:5) [Conybeare and Howson].


<hi type="bold">4. my speech--</hi>in private.

<hi type="bold">preaching--</hi>in public [Bengel]. Alford explains it, My discourse on doctrines, and my preaching or announcement of facts.

<hi type="bold">enticing--</hi>rather, "persuasive."

<hi type="bold">man's wisdom--</hi>man's is omitted in the oldest authorities. Still "wisdom" does refer to "man's" wisdom.

<hi type="bold">in demonstration of ... Spirit, &c.--</hi>Persuasion is man's means of moving his fellow man. God's means is demonstration, leaving no doubt, and inspiring implicit faith, by the powerful working of the Spirit (then exhibited both outwardly by miracles, and inwardly by working on the heart, now in the latter and the more important way only, <reference osisRef="Matt.7.29">Mt 7:29</reference>; <reference osisRef="Acts.6.10">Ac 6:10</reference>; <reference osisRef="Heb.4.12">He 4:12</reference>; compare also <reference osisRef="Rom.15.19">Ro 15:19</reference>). The same simple power accompanies divine truth now, producing certain persuasion and conversion, when the Spirit demonstrates by it.

4. my speech-- in private. preaching-- in public [Bengel]. Alford explains it, My discourse on doctrines, and my preaching or announcement of facts. enticing-- rather, "persuasive." man's wisdom-- man's is omitted in the oldest authorities. Still "wisdom" does refer to "man's" wisdom. in demonstration of... Spirit, &c.-- Persuasion is man's means of moving his fellow man. God's means is demonstration, leaving no doubt, and inspiring implicit faith, by the powerful working of the Spirit (then exhibited both outwardly by miracles, and inwardly by working on the heart, now in the latter and the more important way only, Mt 7:29; Ac 6:10; He 4:12; compare also Ro 15:19). The same simple power accompanies divine truth now, producing certain persuasion and conversion, when the Spirit demonstrates by it.


<hi type="bold">5. stand in ... wisdom of men--</hi>rest on it, owe its origin and continuance to it.

5. stand in... wisdom of men-- rest on it, owe its origin and continuance to it.


6-7. Yet the Gospel preaching, so far from being at variance with true "wisdom," is a wisdom infinitely higher than that of the wise of the world.

<hi type="bold">we speak--</hi>resuming "we" (preachers, I, Apollos, &c.) from "we preach" (<reference osisRef="1Cor.1.28">1Co 1:28</reference>), only that here, "we speak" refers to something less public (compare <reference osisRef="1Cor.2.7">1Co 2:7</reference>, <reference osisRef="2Cor.2.13">13</reference>, "mystery ... hidden") than "we preach," which is public. For "wisdom" here denotes not the whole of Christian doctrine, but its sublimer and deeper principles.

<hi type="bold">perfect--</hi>Those matured in Christian experience and knowledge alone can understand the true superiority of the Christian wisdom which Paul preached. Distinguished not only from worldly and natural men, but also from babes, who though "in Christ" retain much that is "carnal" (<reference osisRef="1Cor.3.1">1Co 3:1</reference>, <reference osisRef="2Cor.3.2">2</reference>), and cannot therefore understand the deeper truths of Christianity (<reference osisRef="1Cor.14.20">1Co 14:20</reference>; <reference osisRef="Phil.3.15">Php 3:15</reference>; <reference osisRef="Heb.5.14">He 5:14</reference>). Paul does not mean by the "mystery" or "hidden wisdom" (<reference osisRef="1Cor.2.7">1Co 2:7</reference>) some hidden tradition distinct from the Gospel (like the Church of Rome's disciplina arcani and doctrine of reserve), but the unfolding of the treasures of knowledge, once hidden in God's counsels, but now announced to all, which would be intelligently comprehended in proportion as the hearer's inner life became perfectly transformed into the image of Christ. Compare instances of such "mysteries," that is, deeper Christian truths, not preached at Paul's first coming to Corinth, when he confined himself to the fundamental elements (<reference osisRef="1Cor.2.2">1Co 2:2</reference>), but now spoken to the "perfect" (<reference osisRef="1Cor.15.51">1Co 15:51</reference>; <reference osisRef="Rom.11.25">Ro 11:25</reference>; <reference osisRef="Eph.3.5">Ep 3:5</reference>, <reference osisRef="Eph.3.6">6</reference>). "Perfect" is used not of absolute perfection, but relatively to "babes," or those less ripe in Christian growth (compare <reference osisRef="Phil.3.12">Php 3:12</reference>, <reference osisRef="Phil.3.15">15</reference>, with <reference osisRef="1John.2.12-1John.2.14">1Jo 2:12-14</reference>). "God" (<reference osisRef="1Cor.2.7">1Co 2:7</reference>) is opposed to the world, the apostles to "the princes [great and learned men] of this world" (<reference osisRef="1Cor.2.8">1Co 2:8</reference>; compare <reference osisRef="1Cor.1.20">1Co 1:20</reference>) [Bengel].

<hi type="bold">come to naught--</hi>nothingness (<reference osisRef="1Cor.1.28">1Co 1:28</reference>). They are transient, not immortal. Therefore, their wisdom is not real [Bengel]. Rather, translate with Alford, "Which are being brought to naught," namely, by God's choosing the "things which are not (the weak and despised things of the Gospel), to bring to naught (the same verb as here) things that are" (<reference osisRef="1Cor.1.28">1Co 1:28</reference>).

6-7. Yet the Gospel preaching, so far from being at variance with true "wisdom," is a wisdom infinitely higher than that of the wise of the world. we speak-- resuming "we" (preachers, I, Apollos, &c.) from "we preach" (1Co 1:28), only that here, "we speak" refers to something less public (compare 1Co 2:7, 13, "mystery... hidden") than "we preach," which is public. For "wisdom" here denotes not the whole of Christian doctrine, but its sublimer and deeper principles. perfect-- Those matured in Christian experience and knowledge alone can understand the true superiority of the Christian wisdom which Paul preached. Distinguished not only from worldly and natural men, but also from babes, who though "in Christ" retain much that is "carnal" (1Co 3:1, 2), and cannot therefore understand the deeper truths of Christianity (1Co 14:20; Php 3:15; He 5:14). Paul does not mean by the "mystery" or "hidden wisdom" (1Co 2:7) some hidden tradition distinct from the Gospel (like the Church of Rome's disciplina arcani and doctrine of reserve), but the unfolding of the treasures of knowledge, once hidden in God's counsels, but now announced to all, which would be intelligently comprehended in proportion as the hearer's inner life became perfectly transformed into the image of Christ. Compare instances of such "mysteries," that is, deeper Christian truths, not preached at Paul's first coming to Corinth, when he confined himself to the fundamental elements (1Co 2:2), but now spoken to the "perfect" (1Co 15:51; Ro 11:25; Ep 3:5, 6). "Perfect" is used not of absolute perfection, but relatively to "babes," or those less ripe in Christian growth (compare Php 3:12, 15, with 1Jo 2:12-14). "God" (1Co 2:7) is opposed to the world, the apostles to "the princes [great and learned men] of this world" (1Co 2:8; compare 1Co 1:20) [Bengel]. come to naught-- nothingness (1Co 1:28). They are transient, not immortal. Therefore, their wisdom is not real [Bengel]. Rather, translate with Alford, "Which are being brought to naught," namely, by God's choosing the "things which are not (the weak and despised things of the Gospel), to bring to naught (the same verb as here) things that are" (1Co 1:28).


<hi type="bold">8. Which--</hi>wisdom. The strongest proof of the natural man's destitution of heavenly wisdom.

<hi type="bold">crucified ... Lord of glory--</hi>implying the inseparable connection of Christ's humanity and His divinity. The Lord of glory (which He had in His own right before the world was, <reference osisRef="John.17.4">Joh 17:4</reference>, <reference osisRef="John.17.24">24</reference>) was crucified.

8. Which-- wisdom. The strongest proof of the natural man's destitution of heavenly wisdom. crucified... Lord of glory-- implying the inseparable connection of Christ's humanity and His divinity. The Lord of glory (which He had in His own right before the world was, Joh 17:4, 24) was crucified.


<hi type="bold">9. But--</hi>(it has happened) as it is written.

<hi type="bold">Eye hath not seen, &c.--</hi>Alford translates, "The things which eye saw not ... the things which God prepared ... to us God revealed through His Spirit." Thus, however, the "but" of <reference osisRef="1Cor.2.10">1Co 2:10</reference> is ignored. Rather construe, as Estius, "('We speak,' supplied from <reference osisRef="1Cor.2.8">1Co 2:8</reference>), things which eye saw not (heretofore), ... things which God prepared ... But God revealed them to us," &c. The quotation is not a verbatim one, but an inspired exposition of the "wisdom" (<reference osisRef="1Cor.2.6">1Co 2:6</reference>, from <reference osisRef="Isa.64.4">Is 64:4</reference>). The exceptive words, "O God, beside (that is, except) Thee," are not quoted directly, but are virtually expressed in the exposition of them (<reference osisRef="1Cor.2.10">1Co 2:10</reference>), "None but thou, O God, seest these mysteries, and God hath revealed them to us by His Spirit."

<hi type="bold">entered--</hi>literally, "come up into the heart." A Hebraism (compare, <reference osisRef="Jer.3.16">Jr 3:16</reference>, Margin). In <reference osisRef="Isa.64.4">Is 64:4</reference> it is "Prepared (literally, 'will do') for him that waiteth for Him"; here, "for them that love Him." For Isaiah spake to them who waited for Messiah's appearance as future; Paul, to them who love Him as having actually appeared (<reference osisRef="1John.4.19">1Jo 4:19</reference>); compare <reference osisRef="1Cor.2.12">1Co 2:12</reference>, "the things that are freely given to us of God"

9. But-- (it has happened) as it is written. Eye hath not seen, &c.-- Alford translates, "The things which eye saw not... the things which God prepared... to us God revealed through His Spirit." Thus, however, the "but" of 1Co 2:10 is ignored. Rather construe, as Estius, "('We speak,' supplied from 1Co 2:8), things which eye saw not (heretofore),... things which God prepared... But God revealed them to us," &c. The quotation is not a verbatim one, but an inspired exposition of the "wisdom" (1Co 2:6, from Is 64:4). The exceptive words, "O God, beside (that is, except) Thee," are not quoted directly, but are virtually expressed in the exposition of them (1Co 2:10), "None but thou, O God, seest these mysteries, and God hath revealed them to us by His Spirit." entered-- literally, "come up into the heart." A Hebraism (compare, Jr 3:16, Margin). In Is 64:4 it is "Prepared (literally, 'will do') for him that waiteth for Him"; here, "for them that love Him." For Isaiah spake to them who waited for Messiah's appearance as future; Paul, to them who love Him as having actually appeared (1Jo 4:19); compare 1Co 2:12, "the things that are freely given to us of God"


<hi type="bold">10. revealed ... by ... Spirit--</hi>The inspiration of thoughts (so far as truth essential to salvation is concerned) makes the Christian (<reference osisRef="1Cor.3.16">1Co 3:16</reference>; <reference osisRef="1Cor.12.3">12:3</reference>; <reference osisRef="Matt.16.17">Mt 16:17</reference>; <reference osisRef="John.16.13">Joh 16:13</reference>; <reference osisRef="1John.2.20">1Jo 2:20</reference>, 27); that of words, the PROPHET (<reference osisRef="2Sam.23.1">2Sa 23:1</reference>, 2; <reference osisRef="1Kgs.13.1">1Ki 13:1</reference>, <reference osisRef="1Kgs.13.5">5</reference>), "by the word of the Lord" (<reference osisRef="1Cor.2.13">1Co 2:13</reference>; <reference osisRef="John.20.30">Joh 20:30</reference>, <reference osisRef="John.20.31">31</reference>; <reference osisRef="2Pet.1.21">2Pe 1:21</reference>). The secrets of revelation are secret to some, not because those who know them will not reveal them (for indeed, the very notion of revelation implies an unveiling of what had been veiled), but because those to whom they are announced have not the will or power to comprehend them. Hence the Spirit-taught alone know these secrets (<reference osisRef="Ps.25.14">Psa 25:14</reference>; <reference osisRef="Prov.3.32">Pr 3:32</reference>; <reference osisRef="John.7.17">Joh 7:17</reference>; <reference osisRef="John.15.15">15:15</reference>).

<hi type="bold">unto us--</hi>the "perfect" or fully matured in Christian experience (<reference osisRef="1Cor.2.6">1Co 2:6</reference>). Intelligent men may understand the outline of doctrines; but without the Holy Spirit's revelation to the heart, these will be to them a mere outline--a skeleton, correct perhaps, but wanting life [Whatley, Cautions for the Times, 14], (<reference osisRef="Luke.10.21">Lu 10:21</reference>).

<hi type="bold">the Spirit searcheth--</hi>working in us and with our spirits (compare <reference osisRef="Rom.8.16">Ro 8:16</reference>, 26, 27). The Old Testament shows us God (the Father) for us. The Gospels, God (the Son) with us. The Acts and Epistles, God (the Holy Ghost) in us [Monod], (<reference osisRef="Gal.3.14">Ga 3:14</reference>).

<hi type="bold">deep things of God--</hi>(<reference osisRef="Ps.92.5">Psa 92:5</reference>). His divine nature, attributes, and counsels. The Spirit delights to explore the infinite depths of His own divine mind, and then reveal them to us, according as we are capable of understanding them (<reference osisRef="Deut.29.29">De 29:29</reference>). This proves the personality and Godhead of the Holy Ghost. Godhead cannot be separated from the Spirit of God, as manhood cannot be separated from the Spirit of man [Bengel].

10. revealed... by... Spirit-- The inspiration of thoughts (so far as truth essential to salvation is concerned) makes the Christian (1Co 3:16; 12:3; Mt 16:17; Joh 16:13; 1Jo 2:20, 27); that of words, the PROPHET (2Sa 23:1, 2; 1Ki 13:1, 5), "by the word of the Lord" (1Co 2:13; Joh 20:30, 31; 2Pe 1:21). The secrets of revelation are secret to some, not because those who know them will not reveal them (for indeed, the very notion of revelation implies an unveiling of what had been veiled), but because those to whom they are announced have not the will or power to comprehend them. Hence the Spirit-taught alone know these secrets (Psa 25:14; Pr 3:32; Joh 7:17; 15:15). unto us-- the "perfect" or fully matured in Christian experience (1Co 2:6). Intelligent men may understand the outline of doctrines; but without the Holy Spirit's revelation to the heart, these will be to them a mere outline--a skeleton, correct perhaps, but wanting life [Whatley, Cautions for the Times, 14], (Lu 10:21). the Spirit searcheth-- working in us and with our spirits (compare Ro 8:16, 26, 27). The Old Testament shows us God (the Father) for us. The Gospels, God (the Son) with us. The Acts and Epistles, God (the Holy Ghost) in us [Monod], (Ga 3:14). deep things of God-- (Psa 92:5). His divine nature, attributes, and counsels. The Spirit delights to explore the infinite depths of His own divine mind, and then reveal them to us, according as we are capable of understanding them (De 29:29). This proves the personality and Godhead of the Holy Ghost. Godhead cannot be separated from the Spirit of God, as manhood cannot be separated from the Spirit of man [Bengel].


<hi type="bold">11. what man, &c.--</hi>literally, "who of men knoweth the things of a man, save the spirit of that man?"

<hi type="bold">things of God knoweth no man--</hi>rather, "none knoweth," not angel or man. This proves the impossibility of any knowing the things of God, save by the Spirit of God (who alone knows them, since even in the case of man, so infinitely inferior in mind to God, none of his fellow men, but his own spirit alone knows the things hidden within him).

11. what man, &c.-- literally, "who of men knoweth the things of a man, save the spirit of that man?" things of God knoweth no man-- rather, "none knoweth," not angel or man. This proves the impossibility of any knowing the things of God, save by the Spirit of God (who alone knows them, since even in the case of man, so infinitely inferior in mind to God, none of his fellow men, but his own spirit alone knows the things hidden within him).