1 Corinthians 1

1 Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,

     According to various early church writers, the Apostle Paul wrote this letter in response to a letter he had received from the church at Corinth requesting clarification on various teachings of the Church (i.e. 1Cor 7:1). The structure of the epistle is based on Paul’s answers to those questions. Knowing this detail will make it easier to follow the Apostle’s train of writing. Paul had probably written an earlier epistle to Corinth (see 1Cor 5:9), but the Spirit did not intend for that letter to be part of the Scriptures. It has been lost to history. While we cannot be sure, it is likely that this epistle was written just before Paul’s second missionary trip (see note 1Cor 9:6).  

     Sosthenes, who seems to have written this letter at Paul’s dictation, is probably the Jewish synagogue leader converted to Christianity mentioned in Acts 18:17. While Paul is renowned as the Apostle to the Gentiles, he was instrumental in adding many Jews to the church at Corinth – and not just from the common people. Crispus, who apparently preceded Sosthenes as synagogue ruler, also became a Christian in the Corinthian church (Acts 18:8). His name appears in the first chapter of this epistle (1Cor 1:14). Many of the questions, contentions and divisions that are addressed in this book (i.e., 1Cor 1:10-13) center upon the mixed ethnic groups in the church at Corinth. Jews and Gentiles, pagans and idol-worshippers, life-time religionists and ungodly sinners (1Cor 6:10-11), after their conversions to Christianity they are urged to fellowship as one body. Nevertheless, it was inevitable in such a setting that differences of opinion, misunderstandings and frictions arise. The response of the Apostle Paul to these challenging events has been very helpful for the churches of Christ down through the centuries of time.  

     Bible commentators often describe Corinth as an extremely sinful, licentious city, with its temple to Aphrodite filled with 1000 prostitutes. Gordon Fee writes: “All of this evidence together suggests that Paul’s Corinth was at once the New York, Los Angeles, and Las Vegas of the ancient world.” While we have no doubt that Corinth was an immoral, humanistic city, such statements seem exaggerated. It is true that Strabo, who wrote circa 350 B.C, described a very wicked city, but the Corinth he saw was completely destroyed about 200 years later, in 147 B.C. It was eventually re-established by Julius Caesar about 100 years after that. The third century secular writer Athanaeus specifically names Corinth as a city of vice, idolatry and humanism. However, there were many sincere seekers of God in Corinth; that’s why the Spirit directed Paul to evangelize there (Acts 18:9-11) and forbade him to go into Bithynia (Acts 16:7). Nevertheless, the content of the two Corinthian letters shows that many secular and pagan influences affected the church there. I recommend Bruce Terry’s essay which attempts to relate the social context of Corinth with the teaching of this epistle. His even-keeled perspective helps to picture the contemporary issues the church in Corinth was facing.  

2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:

     The epistle is addressed not only to the church in Corinth, but to all that in every place call upon the name of Jesus Christ. It is a significant preface which overturns the contention of some scholars that the doctrines contained herein are authoritative only for the church in Corinth. Yet Paul taught nothing different in Corinth than he did in all the other churches of Christ (1Cor 4:17; 11:16; 14:33; 16:1). In fact, he was especially careful to advise when stating his own opinion instead of the Lord’s words (1Cor 7:10-12).

     The epistle to the Romans begins with a similar greeting: To all that be in Rome…called to be saints (Rom 1:7). The words saints and sanctified come from similar Greek roots, hagios and hagiazo. While the evangelical world popularly defines these Greek words as “to be set apart or consecrated,” their usage in both Greek testaments is, “to be cleansed or made holy.” To them that are sanctified in Christ – “to the cleansed and made holy in Christ Jesus.” See note for John 17:17. The Christian’s calling is unto holiness, righteousness, truth, sincerity.

     Called (kletos) to be saints (hagios). Commentators and theologians have long wrestled over the theological significations of these two Greek words. In contexts of salvation, to be called often means more than the global invitation unto salvation; it is the call accepted and effectuated. The called (see Rom 1:6) are those who are indwelt by the Spirit (Rom 8:9), saved and made holy, bonded by covenant with Christ (see Rom 8:30; Heb 3:1; Jude 1:1; Rev 17:14). Matthew heard the general call to salvation when Jesus saw him sitting at his desk and literally called to him, Follow Me. Matthew responded immediately, leaving his work behind to be a a disciple of Christ (Mat 9:9). It was then that he entered that spiritual body, the called. See also my note for Mat 22:14.

     The spiritual meaning of called couples with the biblical usage of the word chosen. The saints of the Lamb are the called, and chosen, and faithful (Rev 17:14). The Scriptures everywhere liken the relationship of Christ with His people to a marriage (i.e. Eph 5:22-33). It is a beautiful parallel that speaks of love, devotion, faithfulness, commitment, etc. It also speaks of being called and chosen. In my youth, I met a girl that captured my attention; I chose her and called to her. She responded and happily chose to be my wife. So it is with Christ and each one of us. He chose all Mankind, even before the foundation of the world (Eph 1:4; 2:10), and He calls to all, to whosoever will (Rev 22:17; John 7:37; 6:37). Those who respond and by conscious decision choose Him are the called and chosen and faithful.

     Both theirs and ours – referring to the Christians in Corinth and elsewhere. Jesus Christ is the Lord of both groups. With this statement the Apostle subtly classifies himself with the Corinthians. Paul’s writings reveal an astonishing genius for persuading people to be the kind of persons that God wants, and to do the things that God desires. He didn’t use enticing words of man’s wisdom (1Cor 2:4), but dedicated himself to manifestation of the Truth…to every man’s conscience (2Cor 4:2).

3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

     Most of the epistles begin with a similar salutation, even those not written by the apostle Paul (2Pet 1:2). Sometimes “mercy” is substituted for “grace” (Gal 6:16; Jude 1:2) and sometimes all three are mentioned (Titus 1:4; 2John 1:3).

4 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;

    Many Protestants have generally hijacked the term “grace” so that it fits their pernicious theology of salvation (Total depravity/Unconditional election/Limited atonement/Irresistible grace/Perseverance of the saints). For them, “grace” is an unmerited, unconditional and unrefusable bestowal of gifts by God upon certain persons that He has chosen to save. Essentially they believe that God forces himself upon a man with no respect to his action or choice! John Gill, for instance, defines grace as: “all sorts of grace, adopting, justifying, pardoning, regenerating, and sanctifying grace; every particular grace of the Spirit, as faith, repentance, hope, love, fear, humility, self-denial, c. all are gifts of God, and entirely owing to his free grace, and not to man’s free will and power, or to any merits of his.” Matthew Poole says it means God’s “free love.”

     The picture in the Scriptures is quite different. God’s grace (His loving favor) is given to those that desire it, those that have shown themselves to be worthy of receiving His gifts (see note 2Tim 2:1). Not that they worked and earned the title of “Worthy” so as to require God to give them His grace, but that they are “worthy” in the sense of having done something to gain God’s attention. So it was with Noah, Abraham, Joseph, Ruth, David and all the rest. God is good, merciful and wise, which means that He is always looking for folks to grace and to enrich and to bless (2Chr 16:9).

5 That in every thing ye are enriched by him, in all utterance, and in all knowledge;  6 Even as the testimony of Christ was confirmed in you:

     Here is grace at work, God’s active benevolence in gifts and favor upon the Beloved such that they are enriched by Him, receiving from Him all things that pertain unto life and godliness (2Pet 1:3; James 1:17). In that vein the Apostle exhorts, But grow in grace (2Pet 3:18), be strong in the grace that is in Christ Jesus (2Tim 2:1). God is wanting and waiting to favor those that seek Him with all their heart (Eph 3:20-21; Jer 29:13). How beautiful and comforting it is to learn that God’s grace is aboundingly available even after a sin (Rom 5:20), so long as the heart is truly repentant (Rom 6:1-2; 1John 1:9). See note for John 1:16.  

     In all utterance and knowledge. Among the first of the topics in this epistle is the danger of relying on knowledge and articulate speech. In particular, a group in the Corinthian church had greatly elevated the eloquent Christian orator, Apollos (see Acts 18:24-28). Unfortunately, knowledge is often used irresponsibly (1Cor 8:1-11) and its eternal value pales in comparison to actions of love (1Cor 13:2). This fact is even more critical in the churches of the present age, where it seems everyone is seeking truth (?) through their own pet channels and sources. One evidence of this topic’s continued relevance is that even today, centuries after this epistle was written, the Greek words logos and gnosis (utterance and knowledge) continue to be catch-words in the world of Religion, from Christian to New Ageism.

     Worldly knowledge is acquired by much study, but true knowledge is found by seeking God in all honesty and diligence (Col 3:10). The Scriptures are the primary source of this knowledge from above (James 3:13-17). Knowledge (gnosis) and Wisdom (sophia) are in some ways interchangeable terms, but a distinction between the two is implied in 1Cor 12:8, where logos-sophia and logos-gnosis are separate gifts from the Spirit. Knowledge is simple understanding of truth; knowing the facts. Wisdom is the ability to use that knowledge in edifying ways: helping others to understand, judiciously determining the wisest path forward, defusing contentious issues between parties, discerning motives and responding wisely, etc. God gives wisdom to fervent seekers even when they lack the mental knowledge necessary to get to that wisdom by natural means (James 1:5). 

     Knowledge is over-rated! Wisdom is the principal thing; above all seek her (Pro 4:5-9). Knowledge puffeth up, but charity edifieth (1Cor 8:1). Far more important than knowledge is unwavering commitment and sincere dedication to Christ’s Word of Truth. God can give wisdom to he that lacks, but knowledge often hinders true spiritual growth and can even be weaponized to hurt the spiritual lives of others (1Cor 8:11). The pursuit of knowledge is often a mis-guided exercise in self-exaltation, but knowledge wielded in sincerity and humility is a valuable tool for God and Good. The Kingdom of Christ rejoices in the equipping strength of true knowledge.

     I am appalled by the surge among present-day Anabaptists to seek knowledge in far and wide places instead of the eternal Word of Truth. Their libraries are well-stocked with books by liberal Christians, famous theologians and blatantly false prophets, and they listen/view without shame the latest audios, from charlatans to half-Christians to atheists. A conservative Mennonite bishop recently spoke favorably of his interest in several psychologist authors that were not even Christians! Why are we digging through the sewer in hopes of finding some kernels of corn that might have passed through? We have the Jewel of Truth in our possession, the Holy Scriptures which are able to make thee wise unto salvation (2Tim 3:15).

     The sincere Christian’s reading habits exterior to the Bible should be carefully chosen, for we have seen first-hand, and often, how just a little so-called “knowledge” puffeth up. These people begin to think they have better knowledge than their church brethren and it leads them devastatingly astray. Little by little, perhaps without even realizing that it is happening, they begin to de-value the Scriptures and elevate the logic their mind is newly developing. The Apostle’s warning continues true: If any man think he knoweth any thing, he knoweth nothing yet as he ought to know (1Cor 8:2).

     The man who is truly knowledgeable recognizes that his knowledge is far short of full; he is overwhelmingly impressed by the great complexity of Truth and weakness of the human mind to fully grasp it. So he supports himself unabashedly in the one Truth he knows of a certainty – the Holy Scriptures. Beyond them he ventures only tentatively and skeptically. The wisdom of this world sees it the other way around. They venture into the Scriptures with skepticism and doubt while exalting the speculations of supposedly knowledgeable men.

7 So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:

     One of the primary subjects the Apostle will address in this epistle concerns the gifts (charisma) of the Spirit. These had become a flash-point of contention in the Corinthian church, where a spirit of rivalry among the members had made the expression of gifts to be a central reason for congregating each Sunday (1Cor 12:1). They had forgotten Christ’s own warning, that many will come to the Judgment Bar erroneously thinking that their ability to cast out devils and do wonderful works in the name of Christ were evidences that they were saved (Mat 7:22-23).

     The coming (apokalupsis) of Christ. This is the same word in Rev 1:1, and means the revealing or explanation of a mystery or new truth (Luke 2:32; 1Cor 14:6; Eph 1:17). It is also used to refer to the Second Coming of Christ (Rom 2:5; 2Thes 1:7; 1Pet 1:7). 

8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.

     The word confirm (bebaioo) is found in similar context at 2Cor 1:21; Col 2:7. Christ will present us faultless before God on that great day (Jude 1:24), unblameable in holiness (1Thes 3:13), holy and unreproveable (Col 1:22), without blemish, spot or wrinkle (Eph 5:27). No man can live a life of such perfection and that is why a Savior is urgently required. And there is only one, Jesus Christ the Righteous (1John 2:1), who by His great victory over the Devil has gained the authority to save from the realm of Satan whosoever cometh to Me, and heareth My sayings, and doeth them (Luke 6:47; John 6:35). He calls all to humble themselves and repent of their sins, and to wash their blemished, blameable and guilty souls in His blood (Rev 7:14). These are forgiven, saved and washed whiter than snow, and Christ will preserve them blameless unto the end. This action and state of perfection and holiness is only by the work and power of Christ. Man’s part is to show that he is worthy of Christ’s blood by conscious decision, commitment, petition, humility and perseverance (see Titus 3:5; Gal 2:16; Eph 2:8-9).

     There are two general theological ideas as to what it means to be blameless and sanctified wholly in body, soul and spirit unto the coming of Christ (1Thes 5:23). Some think it is a judicious decision only, in which God declares a sinner to be righteous and faultless on account of the Savior suffering in his stead. Others think it is a genuine act of cleansing, whereby Christ changes the very makeup of a sinner’s soul to be perfect and holy, a new creature in Christ (2Cor 5:17). Anabaptists generally confess the latter, while the Protestant churches believe the former.

     In my view, the redemption of the soul is a two-step action. The first resurrection takes place at the New Birth (John 5:24), when the sinner is accepted, forgiven and chosen by Christ, who declares him to be blameless and holy. He is however, redeemed in name only, for as the Apostle says, an heir has nothing as long the father still lives (Gal 4:1-7). So while the saved soul is genuinely a new man in spirit and soul, the old man (the flesh) is still present as long as he draws mortal breath. The final perfection and cleansing must await the death of the Creation, which will then be made anew in all holiness (Rom 8:14-24). This is the second resurrection, when our vile bodies are fashioned into glorious, celestial bodies (Php 3:21), perfect in righteousness and character (1Cor 15:35-58).

     These verses (and others) compel us to be fervent in doing all that is necessary to remain in the favor of Christ (2Tim 2:1), for He is able, willing and trustworthy to confirm unto the end all who put their faith in Him.

9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

     The previous verse speaks of man’s redemption and this verse gives God’s purpose for it. We are called unto fellowship with Him and His Son. From the very beginning this was a central purpose for the Creation, to create intelligent beings that could think, understand, communicate and voluntarily choose to fellowship with God. The present life is only the beginning of a beautiful and preposterous relationship. Like the fairy-tale prince who is ruler of everything yet falls in love with a lowly country-born maid, the Tri-une God of Creation has called us to fellowship, love, relationship, communion with Him! Let us respond to that call in all humility, reverence, gratefulness, devotion and love.

10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

     The church at Corinth was troubled by divisions and contentions. The historical record of evangelism in this city (see Acts 18) indicates that these issues arose from varied cultural and religious beliefs that were brought into the church from the diverse ethnicities of its members. New converts from the Greeks, Romans, the Orthodox Jews and Hellenized Jews were won to Christ, but with little written Scripture as a foundation, the tendency was to continue their old traditions and practices. The leaders in Corinth wrestled with strange doctrines and inconsistent living, and were themselves adversely influenced by these un-Christian standards. 

     Likemindedness is a major issue in the churches of Christ today (Rom 15:5; Php 2:2; Eph 4:3; 1Pet 3:8). If anything, it has become an even more complex and formidable topic, with applications in both broad (the general Church) and narrow contexts (the local church). In this chapter, Paul addresses divisions in the local church, which is the most important branch of unity, for the strength of any church is limited by the amount of unity in its members! The more unified the body, the stronger it will become. One of the greatest evidences of a church’s authenticity is unity of purpose. Jesus said, By this shall all men know that ye are My disciples, if ye have love one to another (John 13:35), and later prayed God that they may be made perfect in one; and that the world may know that Thou has sent Me…(John 17:23). Those are powerful words.

The following verses add context and definition to the concept of church unity.

• Paul beseeched the Corinthians to be perfectly joined together in the same mind and in the same judgment (1Cor 1:10).
• To the Philippians he said, Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind (Php 2:2).
• Peter wrote, Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous (1Pet 3:8).
• Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: that ye may with one mind and one mouth glorify God (Rom 15:5-6).
• Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing (Php 3:15-16).
• Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you (1Cor 13:11).
• There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus (Gal 3:28).
• Til we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ (Eph 4:13).
• Stand fast in one spirit, with one mind striving together for the faith of the Gospel (Php 1:27).
• There is one body, and one Spirit, even as ye are called in one hope of your calling (Eph 4:4).
• So we, being many, are one body in Christ, and every one members one of another (Rom 12:5).

     The Scripture’s repeated call to unity in the church reveals its importance, but also the difficulty of achieving it. What is unity, and why is it so hard to attain? It is difficult to improve on Paul’s definition: that ye all speak the same thing…that ye be perfectly joined together in the same mind and judgment. A brotherhood in unity thinks and lives in the same manner. Notice the following four-note harmony of the church in unity: 1) they have a similar world-view, 2) they hold the same truths and values, 3) they have the same goals, 4) they have love one for another. When this chord is played, the sound is most beautiful, harmonious and compelling. Behold, how good and how pleasant it is for brethren to dwell together in unity! (Ps 133:1) Without commonality on these core points, church unity is precarious, but for those who attain, A threefold cord is not quickly broken (Ecc 4:12).

     Unity will not just happen on its own. It is won by untiring work and commitment to one another. The verses quoted above make that clear. The reason unity among brethren is so difficult is on account of Mankind’s natural condition. Each man, no matter his level of knowledge or competence, tends to follow his own heart and mind; he will by nature trust his own reasoning the most, and he will inevitably give top priority to his own judgments and conclusions! He will see the world through the lens of his own experiences and life lessons, and he will weigh others according to the judgments that his own mind has developed.

     Now, if every brother’s mind were perfectly conformed to the values and truths of Scripture, unity would be easier. But the bare truth is that different levels of spiritual maturity and varying degrees of commitment make it very difficult to be perfectly joined together in the same mind and judgment. That’s why Brotherly Love is so important to unity, and why we see these Scriptures imploring the churches unto unity! The brother whose level of spiritual maturity enables him to wisely walk in love and humility is a brother who is adding to church unity. The one who cannot accept the judgment of the brethren and will not adjust his mind and actions to them is impeding unity. Clearly, spiritually mature Christians are essential for a church to attain unto unity. These are able to recognize their own shortcomings, these are constantly practicing love, these are willing to submit to the body. Unity is impossible among people who think too highly of themselves (Rom 12:3; 1Cor 8:2).

     Church unity is a mighty testimony for truth and right. Immediately after giving the pattern for church discipline, Jesus said, For where two or three are gathered together in My name, there am I in the midst of them (Mat 18:19-20). Love in decision and action is the most important ingredient to attaining church unity. The apostle Paul reminded the churches of that fact again and again: Be kindly affectioned one to another with brotherly love; in honor preferring one another…with all lowliness and meekness, with longsuffering, forbearing one another in love…let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves…and be ye kind one to another, tenderhearted, forgiving one another (Rom 12:10; Eph 4:2; Php 2:3; Eph 4:32). And my favorite is Col 3:12-15, Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity. Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful (NIV). Treating one another with respect and dignity, being willing to lay down one’s own pet ideas and personal likes/dislikes, esteeming others better than oneself – these are the marks of a mature Christian!

     The thorniest challenges to church unity are the inevitable differences of personal viewpoints, beliefs and practices among individuals. If members can neither adjust their thinking to agree with the body of believers nor quietly allow others to hold different views, then unity is impossible. What is the road forward in such cases? There are two options and the correct one will vary depending upon the character of the issue of contention. The first option is to attempt unity by following the principles listed above; the second option is to leave the brotherhood and join one that you can be unified with. Beware if you cannot find one; in such cases the problem is not the church, but you.

     Usually the issue impeding unity is workable and the Scriptures describe several of these situations. In Romans 14, for example, the Apostle addresses the deeply divisive issue that all the Apostolic churches were facing, in which some were following judaic customs like Sabbath-keeping and not eating “unclean” meats. Paul exhorted the brethren to forbear one another and to not judge one another concerning these “trivial” issues; let each one follow his own conscience (Rom 14:6). In another example, Paul is emphatic that circumcision is detrimental to following Christ (Gal 5:2). Peter disagreed, so a meeting was convened to discuss the issue. Peter demonstrated spiritual maturity by allowing his conscience to be enlightened and submitting to Paul’s better wisdom (Gal 2).

     There are many similar cases in the churches today where differences of faith and practice among members must be resolved for unity to go forward. In the fore-going examples, we see that unity requires either a change of belief (Gal 2), or the acceptance of the validity of alternative views (Rom 14). Clearly then, the quest for unity is not a call for abolishing the individual, but a call for the individual to shape and adapt himself for a common work. Unity can be pictured as a grand orchestra playing a beautiful piece of music. The many different instruments must be in tune, playing the same music, and following the conductor. When all is done correctly, a beautiful, encouraging sound brings joy and contentment to all involved! In no sense is unity as simple as making everyone look and act identically. Unity begins and ends in the MIND (see note Php 2:2).

     The ordinance of the Holy Kiss is often thought to represent brotherly love, but I think it more specifically represents unity of the brotherhood. The ordinance of Feetwashing also represents brotherly love, but more specifically it represents a working love of service in the brotherhood. Too often, church members are working to sow discord (Pro 6:16-19) instead of unity! They speak unkindly, remind others of embarrassing behavior, and even slander, bite and devour one another (Gal 5:15). Remember that it is the weaker member who is playing these off-key notes! Withdraw yourselves from every brother that walketh disorderly (2Thes 3:6). That way you will not end up playing off-key along with him/her. If you cannot get along with the brethren in your church, go to one where you can.

     In cases of heresy and rebellion however, the Scriptures exhort disfellowship and not unity (1Cor 5:11; 2Thes 3:14; 1John 2:19; Gal 1:8). There are dozens of warnings to avoid false doctrines and practices which cannot be allowed in the churches of Christ. The first step, in all matters of disunity and contention, is to evaluate the situation carefully to see if the issue is heretical/rebellious, or a matter of conscience/preference.

     A final personal observation. I have seen first-hand on several sad occasions where unity of the brotherhood was threatened or disrupted by groups which formed with differing judgments in the church. In all those particular cases, the one group’s stated purpose was to “stick up for the underdog.”  While this is a valid belief in present society, it is unbiblical and demonstrably erroneous. God instructed the judges of Israel to not show favoritism for the poor man just because he was poor, neither were they to favor the mighty man; what is right, is equally true for all (Ex 23:3; Lev 19:15). This is very true in church matters. What is right is true for all the brethren equally. Respect not the poor nor the rich, neither be influenced by those in the top positions nor the lowest. Judge not according to appearance, but judge righteous judgment (John 7:24).

11 For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. 12 Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. 13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

     The churches in Corinth (for at that time there were probably several house churches as opposed to one large meeting place) were wrestling with various contentions among the brethren. Some were serious sin issues, some were matters of medium importance and some were trivial beliefs due to low levels of spiritual maturity. The present example is one of these latter contentions. The desire to feel spiritually superior to your brother is a natural one, which is to say that it comes from self, the flesh and the world.

     Paul did not hide his sources, as some ministers tend to do, but is open and clear. Transparency and complete honesty is almost always the best path forward as it undercuts false criticisms and erroneously contrived conclusions. It is a warning sign if the “informer” demands to remain anonymous. Apollos was a leader in the church of Corinth, but he was with Paul at the time of this writing (1Cor 16:12).  

     We mentioned earlier that this epistle was written in response to a letter the Corinthians had sent Paul requesting clarification on certain questions, but this information did not come from that letter. That in itself is instructive. Was it not important that Paul know of these contentions too? Of course! Either the Corinthians were embarrassed to relate this contention, or else they did not think it was a problem. Neither option is a suitable excuse. Paul says he was informed of this attitude by them of Chloe. The word is not found elsewhere in the NT, but in the Septuagint it appears about ten times as the Greek word for “grass.” Some think Chloe is the name of a lady at Corinth, others think it was the name of a certain place.

     Contentions, strife and divisions usually come from envy and worldly attitudes (see 1Cor 3:3; James 3:13-18).

14 I thank God that I baptized none of you, but Crispus and Gaius; 15 Lest any should say that I had baptized in mine own name. 16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.

     Crispus, Gaius and Stephanas were among the first converts at Corinth (Acts 18:8). Paul later says that the household of Stephanas were the firstfruits of Achaia (1Cor 16:15). Stephanas was a leader in the church at Corinth (see 1Cor 16:15-17).

     Apparently Paul did not baptize in Corinth after the first influx of converts to the church there. From that I infer that baptism was not administered by the highest ranking official of the church, but by the appointed elders (presbuteros). Apollos may have been one that baptized in Corinth, but not Cephas (Peter), for he was the Apostle to the Jews in Judea. Baptism then, was apparently not administered immediately upon one’s first testimony of faith, but by later confession and testimony in the church.

17 For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

    The phrase “preach the Gospel” is translated from one Greek verb (euaggellizo): “For Christ did not send me to baptize, but to evangelize.” The Apostle makes preaching more important than baptism (see also 1Cor 14:1; 1Cor 14:19). He warns against preaching by clever manipulation of words, for that will surely detract from the simple truth of Christ and Calvary. The pure, honest style of preaching composes the present topic of the epistle unto the end of chapter three. Apparently many thought themselves as “wise” in the churches of Corinth. 

     Wisdom of words – sofia logos. Words are cheap and wise sayings of fleeting use, for the testimony of life and action will quickly prove or disprove the words of the mouth. Jesus’ preaching was constantly confirmed by his consistent actions! May it be so with His servants everywhere. How true, the message of the Cross is made of none effect by the preaching that is with wisdom of words. See 1Cor 2:1-4.

     Paul and Moses were the greatest mouthpieces of God in their respective covenants and both struggled with speech impediments (2Cor 10:9-10; Ex 4:10-16). In eloquent oration, the message is lost in admiration of the messenger. Take heart, he that hath no natural gift of speaking! God doesn’t need your speaking talents, but he does need your willingness and fervor. He could have healed Paul’s infirmity, but wisely chose to allow his disability to continue. Paul’s sacrifice and fervor were better testimonies of God’s truth than eloquent words of wisdom. And it is still true today. We do not all have equal talents, but we can all show our willingness and diligence. 

18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.

     Them that perish are the unsaved who regard the message of the Cross as foolishness. In the Greek, there is an interesting repetition in these verses: “Christ sent me…to evangelize (euaggelizo): not with sophia logos…for the logos of the Cross is foolishness to the perishing.” The logos of the Cross is the historical fact that God’s Son died for the sins of the world and is offering eternal salvation to all who believe upon Him and obey His doctrine. The Cross implies self-denial, sacrifice, struggle, difficulty (Mat 16:24). The unsaved cannot understand why the Christian would embrace this logos, though they often admire those who do. The logos of the cross contrasts sharply with the wisdom of logos. The Way of the Cross versus Human Wisdom.

     Many scholars have opined on the meaning and usage of logos in the New Testament, for that word did have a wide range of usage among the Greeks. One famous example is that of Aristotle (300BC), who categorized argument into three realms: logos, ethos, and pathos. Ethos involves the character, trustworthiness and authority of the individual in the argument (how he is perceived by the audience). Pathos involves the emotions (how the speaker uses emotions to influence his audience). Logos involves facts, logic and truth (how he uses reasoned conclusions to persuade the audience). Philo the Jew, meanwhile, developed a meaning for logos as the Divine Mind (see note John 1:1).  

     The NIV/NASB translations preserve the Greek verb tenses in this verse: “For the word of the Cross is to them that are perishing, foolishness; but to us that are being saved it is the power of God.” This text contradicts the Calvinist idea that salvation is a single event and that there is no possibility of losing that salvation.

19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 20 Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?

     This quote comes from the Septuagint version of Isaiah 29:14 which Jesus also quoted in condemning the scribes and elders of the Jews (Mat 11:25). The wisdom of this world is often directed in arrogant, blatant opposition to God by the so-called intellectuals, scientists and disputers of this age. Time and again their wisdom ends in emptiness and embarrassment, but God’s Word is always and forever true.

     Let us learn: the scribes, the wisemen and the philosophers were not able to find the Messiah even with all their wisdom and intelligence. Yet He was found by the simple, the fishermen and the babes. Why? Because the logos of the Cross is foolishness to them. Do not think to perfect your salvation by increasing in wisdom and understanding and err with those who thought to perfect their salvation by keeping the Law! (see Gal 3). At the foundation of God’s plan in creating the world is to develop a faith/love communion with His people.

21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

     God could have chosen wisdom as the means whereby mankind would understand the Gospel. Or He could have used miraculous signs, or other methods of communicating the logos of His will for man. Yet He wisely chose instead to employ the foolishness of preaching, using men of simple birth and instruction. In this case, the Greek word for preaching is kerugma, which refers to the act of proclaiming the Gospel message – not by wisdom and logic, but by the simple, powerful Word of Truth.

     The human mind has tried to understand the origins of the universe outside the existence of God, but it is impossible. Others try to find God by the human mind, but that too is doomed to fail. The seed of truth must fall upon the receptive soil of a heart that is seeking for God in humbleness of mind. One that is wise enough to recognize his own limitations and inadequacies of thought and wisdom.

22 For the Jews require a sign, and the Greeks seek after wisdom:

     The Jews sought for supernatural confirmations that Jesus was the Messiah (Mat 16:1; Luke 11:16). And not just any miracle would suffice. They required a sign from heaven, such as fire falling from the sky. Let us avoid imitating their error, for many fall in the same trap of resting their faith on miracles and supernatural occurrences.

    The Gentiles, on the other hand, were prone to elevate the pursuit of wisdom and that’s why the message of the Cross was such a stumblingblock to them. Following the simplicity and humility which is in Christ is very opposite to intellectualism and philosophical argumentation (2Cor 11:3). Again the warning for us is not to seek Christ in man’s wisdom and knowledge.

     These verses cannot mean that ALL wisdom and ALL signs are anathema! Miracles have been taking place all through the Gospel Age and true science and logic are basic in grasping and believing upon Christ. The warning here is that signs and wisdom must be kept in their proper place. Following Christ is the pre-eminent goal and purpose of our faith. It is a relevant warning, for many Christians continue to fall into these errors, some seeking after signs and others emphasizing erudition and theologies.

23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;

     Jesus of Nazareth is the Christ of God; this has ever been an enormous stumblingblock to the Jews. Their initial problem was that Jesus did not fulfill their pre-conceived ideas of the prophesied Messiah. They had pictured a very human Messiah, a powerful, noble figure who would rise up wielding the sword to build again the Kingdom of Israel until it reigned supreme among the nations as it had in the days of King David. Jesus the Nazarene could not have been more opposite that idea. Strangely, even today most Jews vehemently reject the most famous Jew of all history, Jesus Christ. The veil is yet upon their faces. A crucified Messiah has no place in their minds.

     The Greeks stumble at a different thought, for a Christ crucified is foolishness to them. Honor a man who did nothing to defend himself? The Gentile lives for the present. The World is everything to him – power, wealth, influence, fame, pleasure. These are his gods. A penniless, powerless, humiliating death? How foolish, they say.

24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.

     While many stumble profoundly at the logos of the stauros (the message of the Cross), some are attracted to it. These are able to recognize in Christ the power and wisdom of God. They believe His teachings and they follow His steps. These are “the called” of God (the Greek text includes the definite article). That word is often used as a euphemism for the saved (Rom 1:6; Jude 1:1; Rev 17:14). See note on v2, 26.

     It would be foolish to compare the wisdom of God with that of Man! God says, As the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts (Is 55:9).

26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:

     Those who wish God had created them with smarter brains and quicker wits do not know what they are asking! Have we not learned by now? Human wisdom is a stumblingblock to faith. That might be hard for some to accept, but it is the clear teaching of these chapters.

     The Greek word klesis (often rendered calling in the KJV) is intended for “conversion.” The same word, but in adjective form, is found in verse 24. See the word similarly used in Php 3:14; Heb 3:1.

27 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; 28 And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: 29 That no flesh should glory in his presence.

    The foolish, weak and base things make reference to men. The twelve Apostles were rough and unlearned men who confounded the wise and stumped the great Sanhedrin with their answers (Acts 4:13; Mat 11:25). They were nothing in the sight of men, yet they brought to nought the wisdom and learning of the scribes and Pharisees! A small band of unorganized men, moved by the power of the invisible Spirit and fervent conviction of faith in Christ turned the world upside down and ended the Old Covenant (Acts 17:6; Heb 8:13). Nero, Napoleon and Washington influenced people and events for a few decades perhaps, but these twelve, without the aid of armies and governments, have shaken the world forever. Even to this day their testimony continues to influence men and women.

     Almost certainly the Apostle Paul spoke of himself here too. As the next chapter shows, and in contrast to Apollos (see Acts 18:24), Paul did not cut an imposing figure, nor was he a natural orator with convincing words.

30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: 31 That, according as it is written, He that glorieth, let him glory in the Lord.

     In Christ. Paul uses this term often in his epistles, which I believe shows the body of Christian believers carried, sustained and nurtured by Christ through this world and to their eternal abode with Him (John 15:1-5). It is not (as some think) some mystical, secret level of Christianity, but a simple picture of dependence upon Christ. It is close communion with Him, real relationship, fraternal friendship.

     Those who are in Christ receive great and unspeakable benefits. He is the sole object of their search for wisdom (1Cor 1:25). In Christ are found true righteousness, sanctification and redemption; outside of Christ, none of these are available. It is folly then, for any man to glory in his own accomplishments or position; all glory belongs to the Lord (Jer 9:23-24).