Paul, called to be an apostle - See the notes at Rom 1:1.

Through the will of God - Not by human appointment, or authority, but in accordance with the will of God, and His command. That will was made known to him by the special revelation granted to him at his conversion, and call to the apostleship; Acts 9. Paul often refers to the fact that he had received a direct commission from God, and that he did not act on his own authority; compare Gal 1:11-12; Co1 9:1-6; Co2 11:22-33; Co2 12:1-12. There was a special reason why he commenced this Epistle by referring to the fact that he was divinely called to the apostleship. It arose from the fact that his apostolic authority had been called in question by the false teachers at Corinth. That this was the case is apparent from the general strain of the Epistle, from some particular expressions Co2 10:8-10; and from the fact that he is at so much pains throughout the two epistles to establish his divine commission.

And Sosthenes - Sosthenes is mentioned in Act 18:17, as "the chief ruler of the synagogue" at Corinth. He is there said to have been beaten by the Greeks before the judgment-seat of Gallio because he was a Jew, and because he had joined with the other Jews in arraigning Paul, and had thus produced disturbance in the city; see the note on this place. It is evident that at that time he was not a Christian. When he was converted, or why he left Corinth and was now with Paul at Ephesus, is unknown. Why Paul associated him with himself in writing this Epistle is not known. It is evident that Sosthenes was not an apostle, nor is there any reason to think that he was inspired. Some circumstances are known to have existed respecting Paul's manner of writing to the churches, which may explain it:

(1) He was accustomed to employ an amanuensis (scribe) in writing his epistles, and the copyist frequently expressed his concurrence or approbation in what the apostle had indicted; see the note at Rom 16:22; compare Col 4:18. "The salutation by the hand of Paul," Th2 3:17; Co1 16:21. It is possible that Sosthenes might have been employed by Paul for this purpose.

(2) Paul not unfrequently associated others with himself in writing his letters to the churches, himself claiming authority as an apostle; and the others expressing their concurrence; Co2 1:1. Thus, in Gal 1:1, "all the brethren" which were with him, are mentioned as united with him in addressing the churches of Galatia; Phi 1:1; Col 1:1; Th1 1:1.

(3) Sosthenes was well known at Corinth. He had been the chief ruler of the synagogue there. His conversion would, therefore, excite a deep interest, and it is not improbable that he had been conspicuous as a preacher. All these circumstances would render it proper that Paul should associate him with himself in writing this letter. It would be bringing in the testimony of one well known as concurring with the views of the apostle, and tend much to conciliate those who were disaffected toward him.

Unto the church of God which is at Corinth - For an account of the time and manner in which the church was established in Corinth, see the introduction, and the notes at Acts 18:1-17. The church is called "the church of God," because it has been founded by His agency, and was devoted to his service. It is worthy of remark, that although great disorders had been introduced into that church; though there were separations and erroneous doctrines; though there were some who gave evidence that they were not sincere Christians, yet the apostle had no hesitation in applying to them the name of a "church of God."

To them that are sanctified - To those who are made holy. This does not refer to the profession of holiness, but implies that they were in fact holy. The word means that they were separateD from the mass of pagans around them, and devoted to God and his cause. Though the word used here (ἡγιασμένοις hēgiasmenois) has this idea of separation from the mass around them, yet it is separation on account of their being in fact, and not in profession merely, different from others, and truly devoted to God; see the note at Rom 1:7.

In Christ Jesus - That is, "by" ἐν en the agency of Christ. It was by his authority, his power, and his Spirit, that they had been separated from the mass of pagans around them, and devoted to God; compare Joh 17:19.

Called to be saints - The word "saints" does not differ materially from the word "sanctified" in the former part of the verse. It means those who are separateD from the world, and set apart to God as holy. The idea which Paul introduces here is, that they became such because they were called to be such. The idea in the former part of the verse is, that this was done "by Christ Jesus;" here he says that it was because they were called to this privilege. He doubtless means to say that it was not by any native tendency in themselves to holiness, but because God had called them to it. And this calling does not refer merely to an external invitation, but it was that which was made effectual in their case, or that on which the fact of their being saints could be predicated; compare Co1 1:9; see Ti2 1:9; "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace," etc.; Pe1 1:15; the Rom 1:6-7; Rom 8:28 notes; Eph 4:1 note; Ti1 6:12 note; Pe1 2:9 note.

With all ... - This expression shows:

(1) That Paul had the same feelings of attachment to all Christians in every place; and,

(2) That he expected that this Epistle would be read, not only by the church at Corinth, but also by other churches. That this was the uniform intention of the apostle in regard to his epistles, is apparent from other places; compare Th1 5:27; "I charge you by the Lord that this Epistle be read unto all the holy brethren;" Col 4:16; "And when this Epistle is read among you, cause that it be read also in the church of the Laodiceans." It is evident that Paul expected that his epistles would obtain circulation among the churches; and it was morally certain that they would be soon transcribed, and be extensively read - the ardent feelings of Paul embraced all Christians in every nation. He knew nothing of the narrowness of exclusive attachment to a sect. His heart was full of love, and he loved, as we should, all who bore the Christian name, and who evinced the Christian spirit.

Call upon the name of Jesus Christ - To call upon the name of any person, in Scripture language, is to call on the person himself; compare Joh 3:18; the note at Act 4:12. The expression "to call upon the name" ἐπικαλουμένοις epikaloumenois, to invoke the name, implies worship, and prayer; and proves:

(1) That the Lord Jesus is an object of worship; and,

(2) That one characteristic of the early Christians, by which they were known and distinguished, was their calling upon the name of the Lord Jesus, or their offering worship to him. That it implies worship, see the note at Act 7:59; and that the early Christians called on Christ by prayer, and were distinguished by that, see the note at Act 7:59, and compare the note at Act 1:24, also Act 2:21; Act 9:13; Act 22:16; Ti2 2:22.

Both theirs and ours - The Lord of all - both Jews and Gentiles - of all who profess themselves Christians, of whatever country or name they might have originally been. Difference of nation or birth gives no pre-eminence in the kingdom of Christ but all are on a level, having a common Lord and Saviour; compare Eph 4:5.

Grace be unto you ... - See the note at Rom 1:7.

I thank my God ... - No small part of this Epistle is occupied with reproofs for the disorders which had arisen in the church at Corinth. Before proceeding, however, to the specific statement of those disorders (Co1 1:10 ff), the apostle commends them for the attainments which they had really made in divine knowledge, and thus shows that he was disposed to concede to them all that he could. It was no part of the disposition of Paul to withhold commendation where it was due. On the contrary, as he was disposed to be faithful in reproving the errors of Christians, he was no less disposed to commend them when it could be done; compare the note at Rom 1:8. A willingness to commend those who do well is as much in accordance with the gospel, as a disposition to reprove where it is deserved; and a minister, or a parent, may frequently do as decided good by judicious commendation as by reproof, and much more than by fault-finding and harsh crimination.

On your behalf - In respect to you; that God has conferred these favors on you.

For the grace of God - On account of the favors which God has bestowed on you through the Lord Jesus. Those favors are specified in the following verses. For the meaning of the word "grace," see the note at Rom 1:7.

That in every thing - In every respect, or in regard to all the favors conferred on any of his people. You have been distinguished by him in all those respects in which he blesses his own children.

Ye are enriched by him; - compare the note at Rom 2:4. The meaning of this expression is, "you abound in these things; they are conferred abundantly upon you." By the use of this word, the apostle intends doubtless to denote "the fact" that these blessings had been conferred on them abundantly; and also that this was a "valuable endowment," so as to be properly called "a treasure." The mercies of God are not only conferred abundantly on his people, but they are a bestowment of inestimable value; compare Co2 6:10.

In all utterance - With the power of speaking various languages ἐν παντὶ λόγῳ en panti logō. That this power was conferred on the church at Corinth, and that it was highly valued by them, is evident from 1 Cor. 14; compare Co2 8:7. The power of speaking those languages the apostle regarded as a subject of thanksgiving, as it was a proof of the divine favor to them; see Co1 14:5, Co1 14:22, Co1 14:39.

And in all knowledge - In the knowledge of divine truth. They had understood the doctrines which they had heard, and had intelligently embraced them. This was not true of all of them, but it was of the body of the church; and the hearty commendation and thanksgiving of the apostle for these favors, laid the foundation for the remarks which he had subsequently to make, and would tend to conciliate their minds, and dispose them to listen attentively, even to the language of reproof.

Even as - Καθώς Kathōs. The force of this expression seems to be this, "The gospel of Christ was at first established among you by means of the miraculous endowments of the Holy Spirit. Those same endowments are still continued among you, and now furnish evidence of the divine favor, and of the truth of the gospel to you, 'even as' - that is, in the same measure as they did when the gospel was first preached." The power to speak with tongues, etc. 1 Cor. 14 would be a "continued miracle," and would be a demonstration to them then of the truth of Christianity as it was at first.

The testimony of Christ - The gospel. It is here called "the testimony of Christ," because it bore witness to Christ - to his divine nature, his miracles, his Messiahship, his character, his death, etc. The message of the gospel consists in bearing witness to Christ and his work; see Co1 15:1-4; Ti2 1:8.

Was confirmed - Was established, or proved. It was proved to be divine, by the miraculous attestations of the Holy Spirit. It was confirmed, or made certain to their souls by the agency of the Holy Spirit, sealing it on their hearts. The word translated "confirmed" ἐβεβαιώθη ebebaiōthē, is used in the sense of establishing, confirming, or demonstrating by miracles, etc.; in Mar 16:20; compare Heb 13:9; Phi 1:7.

In you - ἐν ὑμῖν en humin. Among you as a people, or in your hearts. Perhaps the apostle intends to include both. The gospel had been established among them by the demonstrations of the agency of the Spirit in the gift of tongues, and had at the same time taken deep root in their hearts, and was exerting a practical influence on their lives.

So that - God has so abundantly endowed you with his favors.

Ye come behind - ὑστερεῖσθαι hustereisthai. You are not missing, or deficient. The word is usually applied to destitution, want, or poverty; and the declaration here is synonymous with what he had said, Co1 1:5, that they abounded in everything.

In no gift - In no favor, or gracious endowment. The word used here χάρισμα charisma, does not refer necessarily to extraordinary and miraculous endowments, but includes also all the kindnesses of God toward them in producing peace of mind, constancy, humility, etc. And the apostle meant evidently to say that they possessed, in rich abundance, all those endowments which were bestowed on Christians.

Waiting for - Expecting, or looking for this coming with glad and anxious desire. This was, certainly, one of the endowments to which he referred, to wit, that they had grace given them earnestly to desire, and to wait for the second appearing of the Lord Jesus. An earnest wish to see him, and a confident expectation and firm belief that he will return, is an evidence of a high state of piety. It demands strong faith, and it will do much to elevate the feelings above the world, and to keep the mind in a state of peace.

The coming ... - Greek The revelation - τὴν ἀποκάλυψιν tēn apokalupsin - the manifestation of the Son of God. That is, waiting for his return to judge the world, and for his approbation of his people on that Day. The earnest expectation of the Lord Jesus became one of the marks of early Christian piety. This return was promised by the Saviour to his anxious disciples, when he was about to leave them; Joh 14:3. The promise was renewed when he ascended to heaven; Act 1:11. It became the settled hope and expectation of Christians that he would return; Tit 2:13; Pe2 3:12; Heb 9:28. And with the earnest prayer that be would quickly come, John closes the volume of inspiration; Rev 22:20-21.

Who shall also confirm you - Who shall establish you in the hopes of the gospel. He shall make you "firm" (βεβαιώσει bebaiōsei) amidst all your trials, and all the efforts which may be made to shake your faith, and to remove you from that firm foundation on which you now rest.

Unto the end - That is, to the coming of the Lord Jesus Christ. He would keep them to the end of life in the path of holiness, so that at the coming of the Lord Jesus they might be found blameless; compare Joh 13:1. The sense is, that they should be kept, and should not be suffered to fall away and perish - and this is one of the many places which express the strong confidence of Paul that those who are true Christians shall be preserved unto everlasting life; compare Phi 1:6.

That ye may be blameless - The word rendered "blameless" ἀνεγκλήτου anegklētou does not mean perfect, but properly denotes those against whom there is no charge of crime; who are unaccused, and against whom there is no ground of accusation. Here it does not mean that they were personally perfect, but that God would so keep them, and enable them to evince a Christian character, as to give evidence that they were his friends, and completely escape condemnation in the last Day; see the notes at Rom 8:33-34. There is no man who has not his faults; no Christian who is not conscious of imperfection; but it is the design of God so to keep his people, and so to justify and sanctify them through the Lord Jesus, that the church may be presented "a glorious church, without spot or wrinkle" Eph 5:27 on the Day of Judgment.

In the day ... - On the Day when the Lord Jesus shall come to judge the world; and which will be called his Day, because it will be the Day in which he will be the great and conspicuous object, and which is especially appointed to glorify him; see Th2 1:10, "Who shall come to be glorified in his saints, and to be admired in all them that believe."

God is faithful - That is, God is true, and constant, and will adhere to his promises. He will not deceive. He will not promise, and then fail to perform; he will not commence anything which he will not perfect and finish. The object of Paul in introducing the idea of the faithfulness of God here, is to show the reason for believing that the Christians at Corinth would be kept unto everlasting life. The evidence that they will persevere depends on the fidelity of God; and the argument of the apostle is, that as they had been called by Him into the fellowship of his Son, his faithfulness of character would render it certain that they would be kept to eternal life. The same idea he has presented in Phi 1:6, "Being confident of this very thing, that he which hath begun a good work in you, will also perform it until the day of Jesus Christ."

Ye were called - The word "called" here does not refer merely to "an invitation" or an "offer of life," but to the effectual influence which had been put forth; which had inclined them to embrace the gospel note at Rom 8:30; note at Rom 9:12; see Mar 2:17; Luk 5:32; Gal 1:6; Gal 5:8, Gal 5:13; Eph 1:4; Col 3:15. In this sense the word often occurs in the Scriptures, and is designed to denote a power, or influence that goes forth "with" the external invitation, and that makes it effectual. That power is the agency of the Holy Spirit.

Unto the fellowship of his Son - To participate with his Son Jesus Christ; to be partakers with him; see the notes at Joh 15:1-8. Christians participate with Christ:

(1) in his feelings and views; Rom 8:9.

(2) in his trials and sufferings, being subjected to temptations and trials similar to his; Pe1 4:13, "But rejoice, inasmuch as ye are partakers of Christ's sufferings;" Col 1:24; Phi 3:10.

(3) in his heirship to the inheritance and glory which awaits him; Rom 8:17, "And if children, then heirs, heirs of God and joint heirs with Christ;" Pe1 1:4.

(4) in his triumph in the resurrection and future glory; Mat 19:28, "Ye which have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel;" Joh 14:19, "Because I live, ye shall live also;" Rev 3:21, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne."

(Immediately on our union to Christ, we have fellowship with him, in all the blessings of his purchase. This communion or fellowship with him is the necessary result of our union to him. On the saint's union to Christ, see the supplementary note at Rom 8:10.)

From all this, the argument of the apostle is, that as they partake with Christ in these high privileges, and hopes, and promises, they will be kept by a faithful God unto eternal life. God is faithful to his Son; and will be faithful to all who are united to him. The argument for the perseverance of the saints is, therefore, sure.

Now I beseech you, brethren - In this verse the apostle enters on the discussion respecting the irregularities and disorders in the church at Corinth, of which he had incidentally heard; see Co1 1:11. The first of which he had incidentally learned, was that which pertained to the divisions and strifes which had arisen in the church. The consideration of this subject occupies him to Co1 1:17; and as those divisions had been caused by the influence of phi osophy, and the ambition for distinction, and the exhibition of popular eloquence among the Corinthian teachers, this fact gives occasion to him to discuss that subject at length Co1 1:17-31; in which he shows that the gospel did not depend for its success on the reasonings of philosophy, or the persuasions of eloquence. This part of the subject he commences with the language of entreaty. "I beseech you, brethren" - the language of affectionate exhortation rather than of stern command. Addressing them as his brethren, as members of the same family with himself, he conjures them to take all proper measures to avoid the evils of schism and of strife.

By the name - By the authority of his name; or from reverence for him as the common Lord of all.

Of our Lord Jesus Christ - The reasons why Paul thus appeals to his name and authority here, may be the following:

(1) Christ should be regarded as the Supreme Head and Leader of all his church. It was improper, therefore, that the church should be divided into portions, and its different parts enlisted under different banners.

(2) "the whole family in heaven and earth should be named" after him Eph 3:15, and should not be named after inferior and subordinate teachers. The reference to "the venerable and endearing name of Christ here, stands beautifully and properly opposed to the various human names under which they were so ready to enlist themselves" - Doddridge. "There is scarcely a word or expression that he (Paul) makes use of, but with relation and tendency to his present main purpose; as here, intending to abolish the names of leaders they had distinguished themselves by, he beseeches them by the name of Christ, a form that I do not remember he elsewhere uses" - Locke.

(3) the prime and leading thing which Christ had enjoined upon his church was union and mutual love Joh 13:34; Joh 15:17, and for this he had most earnestly prayed in his memorable prayer; Joh 17:21-23. It was well for Paul thus to appeal to the name of Christ - the sole Head and Lord of his church, and the friend of union, and thus to rebuke the divisions and strifes which had arisen at Corinth.

That ye all speak the same thing - "That ye hold the same doctrine" - Locke. This exhortation evidently refers to their holding and expressing the same religious sentiments, and is designed to rebuke that kind of contention and strife which is evinced where different opinions are held and expressed. To "speak the same thing" stands opposed to speaking different and conflicting things; or to controversy, and although perfect uniformity of opinion cannot be expected among people on the subject of religion any more than on other subjects, yet on the great and fundamental doctrines of Christianity, Christians may be agreed; on all points in which they differ they may evince a good spirit; and on all subjects they may express their sentiments in the language of the Bible, and thus "speak the same thing."

And that there be no divisions among you - Greek, σχίσματα schismata, "schisms." No divisions into contending parties and sects. The church was to be regarded as one and indivisible, and not to be rent into different factions, and ranged under the banners of different leaders; compare Joh 9:16; Co1 11:18; Co1 12:25.

But that ye be perfectly joined together - ἦτε δὲ κατηρτισμένοι ēte de katērtismenoi. The word used here and rendered "perfectly joined together," denotes properly to restore, mend, or repair that; which is rent or disordered Mat 4:21; Mar 1:19, to amend or correct that which is morally evil and erroneous Gal 6:1, to render perfect or complete Luk 6:40, to fit or adapt anything to its proper place so that it shall be complete in all its parts, and harmonious, Heb 11:5; and thence to compose and settle controversies, to produce harmony and order. The apostle here evidently desires that they should be united in feeling; that every member of the church should occupy his appropriate place, as every member of a well proportioned body, or part of a machine has its appropriate place and use; see his wishes more fully expressed in 1Co. 12:12-31.

In the same mind - νοΐ̀ noi; see Rom 15:5. This cannot mean that they were to be united in precisely the same shades of opinion, which is impossible - but that their minds were to be disposed toward each other with mutual good will, and that they should live in harmony. The word here rendered "mind," denotes not merely the intellect itself, but that which is in the mind - the thoughts, counsels, plans; Rom 11:34; Rom 14:5; Co1 2:16; Col 2:18. Bretschneider.

And in the same judgment - γνώμη gnōmē. This word properly denotes science, or knowledge; opinion, or sentiment; and sometimes, as here, the purpose of the mind, or will. The sentiment of the whole is, that in their understandings and their volitions, they should be united and kindly disposed toward each other. Union of feeling is possible even where people differ much in their views of things. They may love each other much, even where they do not see alike. They may give each other credit for honesty and sincerity, and may be willing to suppose that others "may be right," and "are honest" even where their own views differ. The foundation of Christian union is not so much laid in uniformity of intellectual perception as in right feelings of the heart. And the proper way to produce union in the church of God, is not to begin by attempting to equalize all intellects on the bed of Procrustes, but to produce supreme love to God, and elevated and pure Christian love to all who bear the image and the name of the Redeemer.

For it hath been declared unto me - Of the contentions existing in the church at Corinth, it is evident that they had not informed him in the letter which they had sent; see Co1 7:1, compare the introduction. He had incidentally heard of their contentions.

My brethren - A token of affectionate regard, evincing his love for them, and his deep interest in their welfare, even when he administered a needed rebuke.

Of the house of Chloe - Of the family of Chloe. It is most probable that Chloe was a member of the church at Corinth, some of whose family had been at Ephesus when Paul was, and had given him information of the state of things there. Who those members of her family were, is unknown. Grotius conjectures that they were Stephanas, Fortunatus, and Achaicus, mentioned in Co1 16:17, who brought the letter of the church at Corinth to Paul. But of this there is no certain evidence; perhaps not much probability. If the information had been obtained from them, it is probable that it would have been put in the letter which they bore. The probability is that Paul had received this information before they arrived.

Now this I say - This is what I mean; or, I give this as an instance of the contentions to which I refer.

That every one of you saith - That you are divided into different factions, and ranged under different leaders. The word translated "that" ὅτι hoti might be translated here, "because," or "since," as giving a reason for his affirming Co1 1:11 that there were contentions there. "Now I say that there are contentions, because you are ranged under different leaders," etc. - Calvin.

I am of Paul - It has been doubted whether Paul meant to affirm that the parties had actually taken the names which he here specifies, or whether he uses these names as illustrations, or suppositions, to show the absurdity of their ranging themselves under different leaders. Many of the ancient interpreters supposed that Paul was unwilling to specify the real names of the false teachers and leaders of the parties, and that he used these names simply by way of illustration. This opinion was grounded chiefly on what he says in Co1 4:6, "And these things, brethren, I have 'in a figure' transferred to myself and to Apollos for your sakes," etc. But in this place Paul is not referring so particularly to the factions or parties existing in the church, as he is to the necessity of modesty and humility; and in order to enforce this, he refers to himself and Apollos to show that even those most highly favored should have a low estimate of their importance, since all their success depends on God; see Co1 3:4-6.

It can scarcely be doubted that Paul here meant to say that there were parties existing in the church at Corinth, who were called by the names of himself, of Apollos, of Cephas, and of Christ. This is the natural construction; and this was evidently the information which he had received by those who were of the family of Chloe. Why the parties were ranged under these leaders, however, can be only a matter of conjecture. Lightfoot suggests that the church at Corinth was composed partly of Jews and partly of Gentiles; see Acts 18. The Gentile converts, he supposes, would range themselves under Paul and Apollos as their leaders; and the Jewish under Peter and Christ. Paul was the apostle to the Gentiles, and Peter particularly the apostle to the Jews Gal 2:7; and this circumstance might give rise to the division. Apollos succeeded Paul in Achaia, and labored successfully there; see Act 18:27-28. These two original parties might be again sub-divided. A part of those who adhered to Paul and Apollos might regard Saul with chief veneration, as being the founder of the church as the instrument of their conversion, as the chief apostle, as signally pure in his doctrine and manner; and a part might regard Apollos as the instrument of their conversion, and as being distinguished for eloquence. It is evident that the main reason why Apollos was regarded as the head of a faction was on account of his extraordinary eloquence, and it is probable that his followers might seek particularly to imitate him in the graces of popular elocution.

And I of Cephas, Peter; - compare Joh 1:42. He was regarded particularly as the apostle to the Jews; Gal 2:7. He had his own speciality of views in teaching, and it is probable that his teaching was not regarded as entirely harmonious with that of Paul; see Gal 2:11-17. Paul had everywhere among the Gentiles taught that it was not necessary to observe the ceremonial laws of Moses; and, it is probable, that Peter was regarded by the Jews as the advocate of the contrary doctrine. Whether Peter had been at Corinth is unknown. If not, they had heard of his name, and character; and those who had come from Judea had probably reported him as teaching a doctrine on the subject of the observance of Jewish ceremonies unlike that of Paul.

And I of Christ - Why this sect professed to be the followers of Christ, is not certainly known. It probably arose from one of the two following causes:

(1) Either that they had been in Judea and had seen the Lord Jesus, and thus regarded themselves as particularly favored and distinguished: or,

(2) More probably because they refused to call themselves by any inferior leader, and wished to regard Christ alone as their head, and possibly prided themselves on the belief that they were more conformed to him than the other sects.

Is Christ divided? - Paul, in this verse, proceeds to show the impropriety of their divisions and strifes. His general argument is, that Christ alone ought to be regarded as their head and leader, and that his claims, arising from his crucifixion, and acknowledged by their baptism, were so pre-eminent that they could not be divided, and the honors due to him should not be rendered to any other. The apostle, therefore, asks, with strong emphasis, whether Christ was to be regarded as divided? Whether this single Supreme Head and Leader of the church, had become the head of different contending factions? The strong absurdity of supposing that, showed the impropriety of their ranging themselves under different banners and leaders.

Was Paul crucified for you? - This question implies that the crucifixion of Christ had an influence in saving them which the sufferings of no other one could have, and that those sufferings were in fact the speciality which distinguished the work of Christ, and rendered it of so much value. The atonement was the grand, crowning work of the Lord Jesus. It was through this that all the Corinthian Christians had been renewed and pardoned. That work was so pre-eminent that it could not have been performed by another. And as they had all been saved by that alone; as they were alike dependent on his merits for salvation, it was improper that they should be torn into contending factions, and ranged under different leaders. If there is anything that will recall Christians of different names and of contending sects from the heat of strife, it is the recollection of the fact that they have been purchased by the same blood, and that the same Saviour died to redeem them all. If this fact could be kept before their minds, it would put an end to angry strife everywhere in the church, and produce universal Christian love.

Or were ye baptized in the name of Paul - Or, "into," or "unto" the name of Paul; see the note at Mat 28:19. To be baptized "into," or "unto" anyone is to be devoted to him, to receive and acknowledge him as a teacher, professing to receive his rules, and to be governed by his authority - Locke. Paul here solemnly reminds them that their baptism was an argument why they should not range themselves under different leaders. By that, they had been solemnly and entirely devoted to the service of the only Saviour. "Did I ever," was the implied language of Paul, "baptize in my own name? Did I ever pretend to organize a sect, announcing myself as a leader? Have not I always directed you to that Saviour into whose name and service you have been baptized?" It is remarkable here, that Paul refers to himself, and not to Apollos or Peter. He does not insinuate that the claims of Apollos or Peter were to be disparaged, or their talents and influence to be undervalued, as a jealous rival would have done; but he numbers himself first, and alone, as having no claims to be regarded as a religious leader among them, or the founder of a sect. Even he, the founder of the church, and their spiritual father, had never desired or intended that they should call themselves by his name; and he thus showed the impropriety of their adopting the name of any man as the leader of a sect.

I thank God ... - Why Paul did not himself baptize, see in Co1 1:17. To him it was now a subject of grateful reflection that he had not done it. He had not given any occasion for the suspicion that he had intended to set himself up as a leader of a sect or party.

But Crispus - Crispus had been the chief ruler of the synagogue at Corinth; Act 18:8.

And Gaius - Gaius resided at Corinth, and at his house Paul resided when he wrote the Epistle to the Romans; Rom 16:23. It is also possible that the Third Epistle of John was directed to this man; see Jo3 1:1. And if so, then probably Diotrephes Jo3 1:9, who is mentioned as one who loved "to have the pre-eminence," had been one cause of the difficulties at Corinth. The other persons at Corinth had been probably baptized by Silas and Timothy.

Lest any should say - Lest any of those who had been baptized should pervert his design, and say that Paul had baptized them unto himself; or, lest any others should, with any appearance of truth, say that he had sought to make disciples to himself. The Ethiopic version renders this, "that ye should not say we were baptized in his name." Many of the ancient mss. read this, "test any should say that 'ye were baptized' into my name." Mill.

And I baptized also the household - The family. Whether there were any infants in the family, does not appear. It is certain that the family was among the first converts to Christianity in Achaia, and that it had evinced great zeal in aiding those who were Christians; see Co1 16:15 - From the manner in which Paul mentions this, it is probable that Stephanas did not reside at Corinth when he was baptized, though he might have subsequently removed there. "I baptized none 'of you' Co1 1:14. - that is, none of those who permanently dwelt at Corinth, or who were members of the original church there, but Crispus and Gaius - but I baptized also the family of Stephanas, 'now' of your number" - Or it may mean, "I baptized none of you 'who are adult members of the church,' but Crispus and Gains, though I also baptized the 'family' of Stephanas. If this be the true interpretation, then it forms an argument to prove that Paul practiced household baptism, or the baptism of the families of those who were themselves believers. Or the expression may simply indicate a recollection of the true circumstances of the case - a species of correction of the statement in Co1 1:14, "I recollect now also that I baptized the family of Stephanas."

Household - οἶκον oikon. The house; the family. The word comprises the whole family, including adults, domestics, slaves, and children. It includes:

(1) The men in a house, Act 7:10; Ti1 3:4-5, Ti1 3:12;

(2) "Domestics," Act 10:2; Act 11:14; Act 16:15, Act 16:31; Ti1 3:4;

(3) "The family" in general; Luk 10:5; Luk 16:27.

Bretschneider. It was the custom, doubtless, for the apostles to baptize the entire "household," whatever might be the age, including domestics, slaves, and children. The head of a family gave up the entire "household" to God.

(That adult domestics and slaves were baptized without personal profession or other evidence of faith, is incredible. The word οἶκον oikon indeed includes domestics as well as children, out while the latter must have been admitted on the profession of their parents, it is reasonable to suppose that the former would be received solely on their own.)

Of Stephanas - Who Stephanas was, is not known. The Greek commentators say that he was the jailor of Philippi, who, after he had been baptized Act 16:33, removed with his family to Corinth. But of this there is no certain evidence.

Besides - Besides these.

I know not ... - I do not know whether I baptized any others who are now members of that church. Paul would, doubtless, recollect that he had baptized others in other places, but he is speaking here particularly of Corinth. This is not to be urged as an argument against the inspiration of Paul, for:

(1) It was not the design of inspiration to free the memory from defect in ordinary transactions, or in those things which were not to be received for the instruction of the church;

(2) The meaning of Paul may simply be, "I know not who of the original members of the church at Corinth may have removed, or who may have died; I know not who may have removed to Corinth from other places where I have preached and baptized, and consequently I cannot know whether I may not have baptized some others of your present number." It is evident, however, that if he had baptized any others, the number was small.

For Christ sent me not to baptize - That is, not to baptize as my main business. Baptism was not his principal employment, though be had a commission in common with others to administer the ordinance, and occasionally did it. The same thing was true of the Saviour, that he did not personally baptize, Joh 4:2. It is probable that the business of baptism was entrusted to the ministers of the church of inferior talents, or to those who were connected with the churches permanently, and not to those who were engaged chiefly in traveling from place to place. The reasons of this may have been:

(1) That which Paul here suggests, that if the apostles had themselves baptized, it might have given occasion to strifes, and the formation of parties, as those who had been baptized by the apostles might claim some superiority over those who were not.

(2) it is probable that the rite of baptism was preceded or followed by a course of instruction adapted to it, and as the apostles were traveling from place to place, this could be better entrusted to those who were to be with them as their ordinary religious teachers. It was an advantage that those who imparted this instruction should also administer this ordinance.

(3) it is not improbable, as Doddridge supposes, that the administration of this ordinance was entrusted to inferiors, because it was commonly practiced by immersion, and was attended with some trouble and inconvenience, while the time of the apostles might be more directly occupied in their main work.

But to preach the gospel - As his main business; as the leading, grand purpose of his ministry. This is the grand object of all ministers. It is not to build up a sect or party; it is not to secure simply the baptism of people in this or that communion; it is to make known the glad tidings of salvation, and call people to repentance and to God.

Not with wisdom of words - (οὐκ ἐν σοφίᾳ λόγου ouk en sophia logou). Not in wisdom of speech, margin. The expression here is a Hebraism, or a form of speech common in the Hebrew writings, where a noun is used to express the meaning of an adjective, and means "not in wise words or discourse." The wisdom mentioned here, refers, doubtless, to that which was common among the Greeks, and which was so highly valued. It included the following things:

(1) Their subtle and learned mode of disputation, or that which was practiced in their schools of philosophy.

(2) a graceful and winning eloquence; the arts by which they sought to commend their sentiments, and to win others to their opinions. On this also the Greek rhetoricians greatly valued themselves, and this, probably, the false teachers endeavored to imitate.

(3) that which is elegant and finished in literature, in style and composition. On this the Greeks greatly valued themselves, as the Jews did on miracles and wonders; compare Co1 1:22. The apostle means to say, that the success of the gospel did not depend on these things; that he had not sought them; nor had he exhibited them in his preaching. His doctrine and his manner had not been such as to appear wise to the Greeks; and he had not depended on eloquence or philosophy for his success. Longinus (on the Sublime) enumerates Paul among people distinguished for eloquence; but it is probable that he was not distinguished for the graces of manner (compare Co2 10:1, Co2 10:10), so much as the strength and power of his reasoning.

Paul here introduces a new subject of discourse, which he pursues through this and the two following chapters - the effect of philosophy on the gospel, or the estimate which ought to be formed in regard to it. The reasons why he introduces this topic, and dwells upon it at such a length, are not perfectly apparent. They are supposed to have been the following:

(1) He had incidentally mentioned his own preaching, and his having been set apart particularly to that; Co1 1:17.

(2) his authority, it is probable, had been called in question by the false teachers at Corinth.

(3) the ground of this, or the reason why they undervalued him, had been probably, that he had not, evinced the eloquence of manner and the graces of oratory on which they so much valued themselves.

(4) they had depended for their success on captivating the Greeks by the charms of graceful rhetoric and the refinements of subtle argumentation.

(5) In every way, therefore, the deference paid to rhetoric and philosophy in the church, had tended to bring the pure gospel into disrepute; to produce faction; and to destroy the authority of the apostle. It was necessary, therefore, thoroughly to examine the subject, and to expose the real influence of the philosophy on which they placed so high a value.

Lest the cross of Christ - The simple doctrine that Christ was crucified to make atonement for the sins of people. This was the speciality of the gospel; and on this doctrine the gospel depended for success in the world.

Should be made of none effect - Should be rendered vain and ineffectual. That is, lest the success which might attend the preaching of the gospel should be attributed to the graces of eloquence, the charms of language, or the force of human argumentation, rather than to its true cause, the preaching of Christ crucified; or lest the attempt to recommend it by the charms of eloquence should divert the attention from the simple doctrines of the cross, and the preaching be really vain. The preaching of the gospel depends for its success on the simple power of its truths, borne by the Holy Spirit to the hearts of people; and not on the power of argumentation, and the charms of eloquence. To have adorned the gospel with the charms of Grecian rhetoric, would have obscured its wisdom and efficacy, just as the gilding of a diamond would destroy its brilliancy. True eloquence, and real learning and sound sense, are not to be regarded as valueless; but their use in preaching is to convey the truth with plainness; to fix the mind on the pure gospel; and to leave the conviction on the heart that this system is the power of God. The design of Paul here cannot be to condemn true eloquence and just reasoning, but to rebuke the vain parade, and the glittering ornaments, and dazzling rhetoric which were objects of so much esteem in Greece. A real belief of the gospel, a simple and natural statement of its sublime truths, will admit of, and prompt to, the most manly and noble kind of eloquence. The highest powers of mind, and the most varied learning, may find ample scope for the illustration and the defense of the simple doctrines of the gospel of Christ. But it does not depend for its success on these, but on its pure and heavenly truths, borne to the mind by the agency of the Holy Spirit.

For the preaching of the cross - Greek, "the word (ὁ λόγος ho logos) of the cross;" that is, the doctrine of the cross; or the doctrine which proclaims salvation only through the atonement which the Lord Jesus Christ made on the cross, This cannot mean that the statement that Christ died "as a martyr" on a cross, appears to be foolishness to people; because, if that was all, there would be nothing that would appear contemptible, or that would excite their opposition more than in the death of any other martyr. The statement that Polycarp, and Ignatius, and Paul, and Cranmer died as martyrs, does not appear to people to be foolishness, for it is a statement of an historical truth, and their death excites the high admiration of all people. And if, in the death of Jesus on the cross, there had been nothing more than a mere martyr's death, it would have been equally the object of admiration to all people. But; the "preaching of the cross" must denote more than that; and must mean:

(1) That Christ died as an atoning sacrifice for the sins of people, and that; it was this which gave its speciality to his sufferings on the cross.

(2) That people can be reconciled to God, pardoned, and saved only by the merits and influence of this atoning sacrifice.

To them that perish - τοις μεν απολλυμενοις tois men apollumenois. To those who are about to perish, or to those who have a character fitting them for destruction; that is, to the wicked. The expression stands in contrast with those who are "saved," that is, those who have seen the beauty of the cross of Christ, and who have fled to it for salvation.

Foolishness - Folly. That is, it appears to them to be contemptible and foolish, or unworthy of belief. To the great mass of the Jews, and to the pagan philosophers, and indeed, to the majority of the people of this world, it has ever appeared foolishness, for the following reasons:

(1) The humble origin of the Lord Jesus. They despise him that lived in Nazareth; that was poor; that had no home, and few friends, and no wealth, and little honor among his own countrymen.

(2) they despise him who was put to death, as an impostor, at the instigation of his own countrymen, in an ignominious manner on the cross - the usual punishment of slaves.

(3) they see not why there should be any particular efficacy in his death. They deem it incredible that he who could not save himself should be able to save them; and that glory should come from the ignominy of the cross.

(4) they are blind to the true beauty of his personal character; to the true dignity of his nature; to his power over the sick, the lame, the dying, and the dead; they see not the bearing of the work of atonement on the law and government of God; they believe not in his resurrection, and his present state of exalted glory. The world looks only at the fact, that the despised man of Nazareth was put to death on a cross, and smiles at the idea that such a death could have any important influence on the salvation of man - It is worthy of remark, also, that to the ancient philosophers this doctrine would appear still more contemptible than it does to the people of these times. Everything that came from Judea, they looked upon with contempt and scorn; and they would spurn above all things else the doctrine that they were to expect salvation only by the crucifixion of a Jew. Besides, the account of the crucifixion has now lost to us no small part of its reputation of ignominy. Even around the cross there is conceived to be no small amount of honor and glory. There is now a sacredness about it from religious associations; and a reverence which people in Christian lands can scarcely help feeling when they think of it. But to the ancients it was connected with every idea of ignominy. It was the punishment of slaves, impostors, and vagabonds; and had even a greater degree of disgrace attached to it than the gallows has with us. With them, therefore, the death on the cross was associated with the idea of all that is shameful and dishonorable; and to speak of salvation only by the sufferings and death of a crucified man, was suited to excite in their bosoms only unmingled scorn.

But unto us which are saved - This stands opposed to "them that perish." It refers, doubtless, to Christians, as being saved from the power and condemnation of sin; and as having a prospect of eternal salvation in the world to come.

It is the power of God - See the note at Rom 1:16. This may either mean that the gospel is called "the power of God," because it is the medium through which God exerts his power in the salvation of sinners; or, the gospel is adapted to the condition of man, and is efficacious in renewing him and sanctifying him. It is not an inert, inactive letter, but is so suited to the understanding, the heart, the hopes, the fears of people, and all their great constitutional principles of action, that it actually overcomes their sin, and diffuses peace through the soul. This efficacy is not unfrequently attributed to the gospel. Joh 17:17; Heb 4:12; Jam 1:18; Pe1 1:22-23. When the gospel, however, or the preaching of the cross, is spoken of as effectual or powerful, it must be understood of all the agencies which are connected with it; and does not refer to simple, abstract propositions, but to the truth as it comes attended with the influences which God sends down to accompany it.

It includes, therefore, the promised agency of the Holy Spirit, without which it would not be effectual. But the agency of the Spirit is designed to give efficacy to that which is "really adapted" to produce the effects, and not to act in an arbitrary manner. All the effects of the gospel on the soul - in regeneration, repentance, faith, sanctification - in hope, love, joy, peace, patience, temperance, purity, and devotedness to God, are only such "as the gospel is suited to produce." It has a set of truths and promises just adapted to each of these effects; just suited to the soul by him who knows it; and adapted to produce just these results. The Holy Spirit secures their influence on the mind: and is the grand living agent of accomplishing just what the truth of God is "suited originally" to produce. Thus, the preaching of the cross is "the power of God;" and every minister may present it with the assurance that he is presenting, not "a cunningly devised fable," but a system "really suited" to save people; and yet, that its reception by the human mind depends on the promised presence of the Holy Spirit.

For it is written - This passage is quoted from Isa 29:14. The Hebrew of the passage, as rendered in the English version is, "the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." The version of the Septuagint is, "I will destroy the wisdom of the wise, and the understanding of the prudent I will hide" κρύψω krupsō, corresponding substantially with the quotation by Paul. The sense in the Hebrew is not materially different. The meaning of the passage as used by Isaiah is, that such was the iniquity and stupidity of "Ariel" Isa 29:1, that is, Jerusalem, that God would so execute his judgments as to confound their wise men, and overwhelm those who boasted of their understanding. Those in whom they had confided, and on whom they relied, should appear to be bereft of their wisdom; and they should be made conscious of their own lack of counsel to meet and remove the impending calamities. The apostle does not affirm that this passage in Isaiah refers to the times of the gospel. The contrary is manifestly true. But it expresses a general principle of the divine administration - "that the coming forth of God is often such as to confound human prudence; in a manner which human wisdom would not have devised; and in such a way as to show that he is not dependent on the wisdom of man." As such, the sentiment is applicable to the gospel; and expresses just the idea which the apostle wished to convey - that the wisdom of the wise should be confounded by the plan of God; and the schemes of human devising be set at naught.

I will destroy - That is, I will abolish; or will not be dependent on it; or will show that my plans are not derived from the counsels of people.

The wisdom of the wise - The professed wisdom of philosophers.

And will bring to nothing - Will show it to be of no value in this matter.

The prudent - The people professing understanding; the sages of the world. We may remark:

(1) That the plan of salvation was not the contrivance of human wisdom.

(2) it is "unlike" what people have themselves devised as systems of religion. It did not occur to the ancient philosophers; nor has it occurred to the modern.

(3) it may be expected to excite the opposition, the contempt, and the scorn of the wise people of this world; and the gospel makes its way usually, not with their friendship, but in the face of their opposition.

(4) its success is such as to confound and perplex them. They despise it, and they see not its secret power; they witness its effects, but are unable to account for them. It has always been a question with philosophers why the gospel met with such success; and the various accounts which have been given of it by its enemies, show how much they have been embarrassed. The most elaborate part of Gibbon's "Decline and Fall of the Roman Empire," is contained in his attempt to state the causes of the early propagation of Christianity, in Co1 15:16; and the obvious failure of the account shows how much the mind of the philosophic sceptic was embarrassed by the fact of the spread of Christianity.

(5) the reception of the gospel demands an humble mind; Mar 10:15. People of good sense, of humble hearts, of childlike temper, embrace it; and they see its beauty, and are won by its loveliness, and controlled by its power. They give themselves to it; and find that it is suited to save their souls.

(6) in this, Christianity is like all science. The discoveries in science are such as to confound the wise in their own conceits, and overthrow the opinions of the prudent, just as much as the gospel does, and thus show that both are from the same God - the God who delights to pour such a flood of truth on the mind as to overwhelm it in admiration of himself, and with the conviction of its own littleness. The profoundest theories in science, and the most subtle speculations of people of genius, in regard to the causes of things, are often overthrown by a few simple discoveries - and discoveries which are at first despised as much as the gospel is. The invention of the telescope by Galileo was to the theories of philosophers and astronomers, what the revelation of the gospel was to the systems of ancient learning, and the deductions of human wisdom. The one confounded the world as much as the other; and both were at first equally the object of opposition or contempt.

Where is the wise? - Language similar to this occurs in Isa 33:18, "Where is the scribe? where is the receiver? where is he that counted the towers?" Without designing to quote these words as having an original reference to the subject now under consideration, Paul uses them as any man does language where he finds words with which he or his readers are familiar, that will convey his meaning. A man familiar with the Bible, will naturally often make use of Scripture expressions in conveying his ideas. In Isaiah, the passage refers to the deliverance of the people from the threatened invasion of Sennacherib. The 18th verse represents the people as meditating on the threatened terror of the invasion; and then in the language of exultation and thanksgiving at their deliverance, saying, "where is the wise man that laid the plan of destroying the nation? Where the Inspector General (see my note on the passage in Isaiah), employed in arranging the forces? Where the receiver (margin the "weigher"), the paymaster of the forces? Where the man that counted the towers of Jerusalem, and calculated on their speedy overthrow? All baffled and defeated; and their schemes have all come to nothing." So the apostle uses the same language in regard to the boasted wisdom, of the world in reference to salvation. It is all baffled, and is all shown to be of no value.

The wise - σοφός sophos. The sage. At first the Greek men of learning were called "wise men" σοφοί sophoi, like the magicians of the East. They afterward assumed a more modest appellation, and called themselves the "lovers of wisdom" φιλοσοφοι philosophoi, or "philosophers." This was the name by which they were commonly known in Greece in the time of Paul.

Where is the scribe? - γραμματεὺς grammateus. The scribe among the Jews was a learned man originally employed in transcribing the law, but subsequently the term came to denote a learned man in general. Among the Greeks the word was used to denote a public notary or a transcriber of the laws; or a secretary. It was a term, therefore nearly synonymous with a man of learning; and the apostle evidently uses it in this sense in this place. Some have supposed that he referred to the Jewish men of learning here; but he probably had reference to the Greeks.

Where is the disputer of this world? - The acute and subtle sophist of this age. The word "disputer" συζητητὴς suzētētēs, properly denotes one who "inquires" carefully into the causes and relations of things; one who is a subtle and abstruse investigator. It was applied to the ancient sophists and disputants in the Greek academics; and the apostle refers, doubtless, to them. The meaning is, that in all their professed investigations, in all their subtle and abstruse inquiries, they had failed of ascertaining the way in which man could be saved; and that God had devised a plan which had baffled all their wisdom, and in which their philosophy was disregarded. The term "world," here αἰῶνος aiōnos, refers, probably, not to the world as a physical structure - though Grotius supposes that it does - but to that "age" - the disputer of that age, or generation - an age eminently wise and learned.

Hath not God made foolish ... - That is, has he not by the originality and superior efficacy of his plan of salvation, poured contempt on all the schemes of philosophers, and evinced their folly? Not only without the aid of those schemes of human beings, but in opposition to them, he has devised a plan for human salvation that evinces its efficacy and its wisdom in the conversion of sinners, and in destroying the power of wickedness. Paul here, possibly, had reference to the language in Isa 44:25. God "turneth wise men backward, and maketh their knowledge foolish."

For after that - ἐπειδὴ epeidē. Since, or seeing that it is true that the world by wisdom knew not God. After all the experience of the world it was ascertained that human beings would never by their own wisdom come to the true knowledge of God, and it pleased him to devise another plan for salvation.

In the wisdom of God - This phrase is susceptible of two interpretations:

(1) The first makes it refer to "the wisdom of God" evinced in the works of creation - the demonstration of his existence and attributes found there, and, according to that, the apostle means to say, that the world by a survey of the works of God did not know him; or were, notwithstanding those works, in deep darkness. This interpretation is adopted by most commentators - by Lightfoot, Rosenmuller, Grotius, Calvin, etc. According to this interpretation, the word ἐν en (in) is to be translated "by" or "through."

(2) a second interpretation makes it refer to the wise arrangement or government of God, by which this was permitted. "For when, by the wise arrangement or government of God; after a full and fair trial of the native, unaided powers of man, it was ascertained that the true knowledge of God would not be arrived at by man, it pleased him," etc. This appears to be the correct interpretation, because it is the most obvious one, and because it suits the connection best. It is, according to this, a reason why God introduced a new method of saving people. This may be said to have been accomplished by a plan of God, which was wise, because:

(1) It was desirable that the powers of man should be fully tried before the new plan was introduced, in order to show that it was not dependent on human wisdom, that it was not originated by man, and that there was really need of such an interposition.

(2) because sufficient time had been furnished to make the experiment. An opportunity had been given for four thousand years, and still it had failed.

(3) because the experiment had been made in the most favorable circumstances. The human faculties had had time to ripen and expand; one generation had had an opportunity of profiting by the observation of its predecessor; and the most mighty minds had been brought to boar on the subject. If the sages of the east, and the profound philosophers of the west, had not been able to come to the true knowledge of God, it was in vain to hope that more profound minds could be brought to bear on it, or that more careful investigation would be bestowed on it. The experiment had been fairly made, and the result was before the world; see the notes at Rom. 1.

The world - The people of the world; particularly the philosophers of the world.

By wisdom - By their own wisdom, or by the united investigations of the works of nature.

Knew not God - Obtained not a true knowledge of him. Some denied his existence; some represented him under the