contentions--not so severe a word as "divisions," literally, "schisms" ([1Co 1:10], Margin).
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], ), 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], ); 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]).
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, [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.
15. Lest--not that Paul had this reason at the time, but God so arranged it that none might say [Alford].
16. household of Stephanas--"The first-fruits of Achaia," that is, among the first converted there ([1Co 16:15], ). 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 ([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.
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], .
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]).
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."
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], . 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], ) [Estius].
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], ). 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]).
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]; ; [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.
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."
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], ).
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.