The First Epistle of Paul the Apostle to the Corinthians
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], ; [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], ). 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], ), 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]; , 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]; ), 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], ). 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], ) 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], ) [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].
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], ; [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]; ; ; , . 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]).
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.
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.
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]; ; ; [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]; [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], ; [Ga 3:2], ; [Ep 4:7], ; [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].
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]).
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].
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.
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. ([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], ). 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.