Verse by Verse

1 And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ.

² I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able;

³ for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men?

The Spirit gives men wisdom, but only to those who are spiritual (chapter 2). The Corinthians were saved (1 Corinthians 1:4-9), but were carnal.

carnal (v.1) = of the nature of the flesh

carnal (v.3) = sensual, under the control of the flesh nature — a stronger word than that used in vs.1. In vs.1, they were not anti-spiritual, but babes. In vs.3, they yielded to the flesh nature.

milk/solid food (v.2) — common metaphors among Jews and Greeks. See Hebrews 3:13; 1 Peter 2:2.

envying (v.3) — should be “jealousy” — jealousy wants what another has without wishing to deprive the other

as men (v.3) — lit. “according to man” — as fallen humanity

divisions (v.3) — as mentioned in 1 Corinthians 1:11-13)

Babies are cute, but if they stay babies when they should be growing, it is sad.

1 Corinthians 2 and 3 deal with four classes of men into which the Bible divides the human race spiritually: the natural man (2:14), the babe in Christ (3:1), the carnal, or fleshly Christian (3:1) and the spiritual man of God (2:15). — Stam, page 70

¹³ These things we also speak, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual.

¹⁴ But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned.

¹⁵ But he who is spiritual judges all things, yet he himself is rightly judged by no one.

¹⁶ For “who has known the mind of the Lord that he may instruct Him?” But we have the mind of Christ.

these things (v.13) — the things revealed by God (v.12)

which man’s wisdom teaches (v.13) = which are taught by man’s wisdom

comparing spiritual things with spiritual (v.13) — This refers to the human interpretation of divine inspiration. What is divinely inspired must be humanly interpreted. But how? By “comparing spiritual things with spiritual.” That is, using spiritual methods. The communication of spiritual things must be by spiritual methods. This requires spiritual men. Thus, spiritual men and spiritual methods will bring to light the wonder of spiritual words. — Laurin, page 62.

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The best commentary on the Bible IS the Bible — a book (singular) made up of sixty-six books (plural); and each book is necessary if we would understand the program of God from beginning to end … The best way to understand the Bible is to compare Scripture with Scripture, spiritual things with spiritual. We should never take Scripture out of its setting and use it to prove a denominational or religious point. We should never add to it what we think, and we should never take away from it to make it say what we want it to say. We should study and rightly divide the Word of Truth as the Holy Spirit leads us. — Greene, page 111.

Verse 13 is saying that human learning and understanding is incapable of expressing divine truth.

natural (v.14) — what pertains to man — merely human

know (v.14) = get to know — Man’s wisdom can’t even get partway to God

The Bible divides all humanity into two classes, and only two — saved and lost. The lost man is called the natural man because he has been born only once of natural parents, through the line of Adam, man’s federal head. The saved man is called the spiritual man, because he has been born again from above the second time, by the Spirit of Almighty God Himself. The natural, unregenerate man possesses the nature of father Adam. The spiritual man possesses the Spirit of God, having become a partaker of the divine nature (2 Peter 1:4). — De Hann, page 27.

discerned (v.14) = distinguished so as to form an opinion

spiritual (v.15) — the man in Christ

judged by no one (v.15) — The man in Christ is a riddle to the man without Christ.

Verse 16 is a quote from Isaiah 40:13 in the Septuagint (see Romans 11:34).

⁹ But as it is written: “Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him.”

¹⁰ But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God.

¹¹ For what man knows the things of a man except the spirit of the man which is in him? Even so no one knows the things of God except the Spirit of God.

¹² Now we have received, not the spirit of the world, but the Spirit who is from God, that we might know the things that have been freely given to us by God.

it is written (v.9) — Isaiah 4:4 (Isaiah 65:17)

the heart of man (v.9) = understanding

love (v.9) = agape

We usually mistake this [v.9] to mean the things of a glorious hereafter. We understand it to mean the preparations of heaven which neither eye nor ear nor heart can now penetrate but which revelation sets forth. But this is not so. It has no reference to the unknown and unseen glories of heaven, but rather to the possible glories of our present life. It refers to the fruits of redemption to be experienced by men in the body. It refers to the spiritual experiences possible to believers who find them both promised and provided in the Bible. It refers to the things discussed in the context.

We have then two things: first, that which God “hath prepared” in verse nine; and that which God “hath revealed” in verse ten. Both are in the past tense and indicate something done. — Laurin, pages 55-56.

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This [v.9] is generally taken to mean heaven, but although we may partially apply it to heaven, the right exegesis may not refer it to heaven and its glory, but to the glories of grace in the Church, for he clearly tells us that God has apocalyptically revealed them to us.

No eye of old had ever seen the mystery and no ear had ever heard it, and it never had entered the heart of an Abraham, Moses, David, Isaiah, or Daniel, but by His infinite, matchless grace we know about it. The hidden sacred secret is revealed only to the true lovers of God. While the word of Isaiah 64:4 only refers to those that wait for the Messiah, the Spirit in His own right applies it here to all lovers of God. — Bultema, page 17.

to us (v.10) — in contrast to “the rules of this age” (v.8)

searches (v.10) — not investigation, but penetration and illumination

deep things of God (v.10) — Romans 11:33

The “excellency of speech” and the “persuasive words of man’s wisdom” of verses 1-8, stand in sharp contrast to the simple testimony Paul bore — and to the spiritual power it wielded. But it also stands in contrast to “the deep things of God” discussed in verses 9-13. How shallow and frivolous are “the words which man’s wisdom teaches” compared to the profound truths of “the deep things of God!” — Stam, page 61.

knows (v.11 — 1st use) = perceives from observation — knowledge of ideas and facts

spirit of the man (v.11) — that which perceives, reflects and desires

knows (v.11 — 2nd use) = discerns — understanding of ideas and facts in their relations

freely (v.12) = graciously

Now, in human affairs we are all on the human level and all capable by reason of a common equipment to understand the human mind. It is only by this spirit of man that we understand the things of man. By the same token it is only by the Spirit of God that we understand the things of God. Man must be lifted to the next level, which is the spiritual. On that level the Spirit of God communicates with the spirit of man through the intellect and he is enabled to understand the things of God.

You will be careful to notice that the basis of this communication is spiritual and then mental. The mind is the vehicle of both apprehension and expression, but it is such a mind as is sensitized and energized by the Spirit of God.

Since none but the human spirit can know what is in the human mind, so none but the divine spirit can know what are the thoughts, plans, and purposes of God. This makes the illumination of the Holy Spirit essential in understanding and living the Bible. — Laurin, page 59.

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The things that are freely given to us of God [v.12] are of course enjoyed in this life; but they are also things eternal, and we will comprehend their fullness in much greater measure when we see Jesus face to face. However, we rob ourselves of our spiritual birthright if we do not seek to understand all we possibly can about these “things freely given to us of God” while we are here upon this earth in our terrestrial body, even though we will never fully understand until we see Him and are like Him. — Greene, page 110.

I have always assumed, without paying much attention to context, that verse 9 referred to heaven, but I’m now convinced I was wrong (although the glories of heaven certainly enter into it).  I now think that it clearly refers to the mystery of God’s grace as revealed to Paul, as he mentions in verse 7.  It reinforces the fact that salvation by faith alone through grace alone cannot be found in the Old Testament — God revealed this truth “to us by His Spirit” (v.10). The Spirit wasn’t indwelling believers in the Old Testament, or even during the period when Christ was on earth, except on special, temporary occasions. It is through the Spirit that we can understand the mystery. I think that failure to understand the distinctive nature of Paul’s message will result in failure to fully understand the deep things of God contained in the mystery.

⁶ However, we speak wisdom among those who are mature, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing.

⁷ But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory,

⁸ which none of the rulers of this age knew; for had they known, they would not have crucified the Lord of glory.

mature (v.6) = full-grown — It is Paul’s desire that every person reach this level (Colossians 1:28) — Hebrews 5:14

coming to nothing (v.6) — ineffective, unable to accomplish the desired results

God (v.7) — stressed — in contrast to “of this age” (v.6)

wisdom (v.7 — second use) — not in the original manuscripts. It was the mystery that was hidden.

before the ages (v.7) — before time began

glory (v.7) — redemption — Romans 8:18-23

The word “which” points to “God’s wisdom.” the verb “ordained” used here means “to mark out beforehand, to determine before.” It does not mean simply “ordain;” it means something predestined and determined before the world was spoken into existence. The same word is used in Acts 4:28; Romans 8:29-30; Ephesians 1:5, 11.

God’s love for sinners, God’s grace extended to sinners, God’s wisdom as having to do with the Gospel of His grace, was not brought about because of circumstances or changed conditions upon the earth. It was all predetermined by Him before time began.

Peter sheds light on this divine truth in his first epistle: Knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot. He indeed was foreordained before the foundation of the world, but was manifest in these last times for you who through Him believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God (1 Peter 1:18-21). — Greene, page 102.

rulers of this age (v.8) — the rulers who crucified Christ represent all earthly rulers who are antagonistic or indifferent toward Christ

It was the great revelation of the mystery which Paul proclaimed to the more mature. And, he says, the proclamation of this great message was “ordained before the ages unto our glory.” This harmonizes with half a dozen other Pauline declarations about the mystery, but especially with Colossians 1:27, where he says that God would have His saints know what is “the riches of the glory of this mystery …”

This agrees too with verse 8 where, referring back to the “wisdom” of “the princes of this world,” he says that they knew nothing of this, for “had they known it, they would not have crucified the Lord of glory.” He does not make this statement in defense of those who crucified Christ, of course. They knew at the very least that they were condemning an innocent man to death, and after they had crucified Him they knew that He was indeed the Christ (John 8:28). Rather the apostle makes this statement to point out that had these princes known about the mystery at the time and had therefore not crucified Christ, the mystery — God’s eternal purpose in the crucifixion, could not have been accomplished, much less revealed. Therefore God let them crucify His beloved Son without letting them know beforehand His purpose in permitting it. — Stam, pages 60-61.

1 And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God.

² For I determined not to know anything among you except Jesus Christ and Him crucified.

³ I was with you in weakness, in fear, and in much trembling.

⁴ And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power,

⁵ that your faith should not be in the wisdom of men but in the power of God.

and I (v.1) — Paul is pointing out his consistency with what he said at the end of chapter 1.

testimony (v.1) — There is a difference of opinion among theologians (and Bible versions) whether this should be “testimony” or “mystery.”

Among the ancient Greeks “the mysteries” were religious rites and ceremonies practiced by secret societies into which any one who so desired might be received. Those who were initiated into these “mysteries” became possessors of certain knowledge, which was not imparted to the uninitiated, and were called “the perfected.” See 1 Corinthians 2:6-16 where the apostle has these “mysteries” in mind and presents the Gospel in contrast thereto; here “the perfected” are, of course, the believers, who alone can perceive the things revealed.

Therefore, to Paul the mystery of the Gospel was “made known, unveiled, or made to be understood,” and he proclaimed the mystery that was hidden from the beginning but which was definitely revealed to him — the minister ordained of God and sent to the Gentiles. — Greene, pages 93-94.

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Paul is saying that he did not use superior language — language which would render the preaching of the cross and the shed blood secondary to the demonstration of his own wisdom and ability. His preaching was not that of one skilled in the fashionable argumentation of the day in which he lived, and the reason he did not use the ability he possessed was “that no flesh should glory” in the presence of God. Paul was jealous for the message of the cross, and he determined not to preach anything nor act in any way that would detract from that message. — Greene, pages 92-93.

crucified (v.2) — tense indicates a past action with continuing results

The point of verse 2 is that Paul did not judge it to be right to preach anything beyond “Jesus Christ and Him crucified,” the very thing that was foolishness to the Greeks and a stumbling-block to the Jews. There are differing views (below) as to why this was.

He did not mean to say and did not actually say that he only and always wanted to speak exclusively of the cross or the crucifixion of our Lord. What he did say was this, that he did not want to please the beauty-and-wisdom-loving Corinthians in any way either by his method or message, and that he did not even wish to beautify Jesus as the attractive Man of which mankind can be proud, but as the obnoxious, detestable, loathsome, offensive crucified one, in order that thus he may get fully in line with God’s election just described of the base things of the world. The preceding context gives the key to this misapprehended passage. — Bultema, page 14.

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The condition of the Corinthians led Paul to determine that among them (note the words “among you”) he could not go into the ramification, i.e., all that the cross had accomplished for us, but rather would stay close to the basis of this glorious message: “Jesus Christ, and Him crucified.”

Corinth was the “fun capital” of the world, and its inhabitants had a tendency to be immature. This is why Paul, as he indicates in 1 Corinthians 2:6-7, could not teach them the glories of the mystery. It was better to show them mainly how Christ had paid the full penalty for their sins, and their responsibilities to Him and each other in the light of that fact.

But while he preached only “Jesus Christ, and Him crucified,” to the congregation as a whole, he did “speak wisdom” to those among them who were spiritually mature, but he hastens to explain, “not the wisdom of this world” (v.6). — Stam, pages 58-59.

fear (v.3) — Acts 18:9-10

demonstration (v.4) = proof (not exhibition)

²⁶ For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called.

²⁷ But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty;

²⁸ and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are,

²⁹ that no flesh should glory in His presence.

³⁰ But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption —

³¹ that, as it is written, “He who glories, let him glory in the Lord.”

for (v.26) — refers back to v. 25

not many (v.26 — 3x) — but a few are

according to the flesh (v.26) — based on human attainments and qualities

of the world (v.27) — in the world’s estimation

base (v.28) = ignoble, of low birth, of no value in the world’s estimation

despised (v.28) = treated with contempt

things which are not (v.28) — nonentities as far as the world is concerned

bring to nothing (v.28) — loss of well-being, not loss of being

God does not merely bear with common people; He has chosen such to be instruments of glory in His hand. God’s point in verses 26-29 is: “Most of you are ordinary people; few are from the so-called upper classes.”

This is not because the wise man is automatically deprived of salvation just because he is wise, or the mighty man for the power he wields, or the nobleman because he was born of princely parentage, any more than that the uneducated, the weak, the base, the despised, and the “nobodies” are automatically saved because they are uneducated, weak, base, despised or unrecognized. Generally the “great” shut themselves out by their pride, for such are usually the last to bow before God, acknowledging their sins and their need of Christ, and until they do, God will not have them. This was the case with the rich young ruler of our Lord’s day (Mark 10:22-23). It was also the case with “intellectual” Capernaum (Matthew 11:23, 25). — Stam, page 52.

Verse 29 is probably referring to a condition in the Corinthian church (1 Corinthians 3:21).

you (v.30) — stressed

became for us wisdom (v.30) — in contrast to vain human wisdom (1 Corinthians 2:14).

righteousness (v.30) — In Christ, believers become what God requires them to be.

sanctification (v.30) — In Christ, believers are set apart to God.

redemption (v.30) — In Christ, believers are delivered from sin and its consequences.

Verse 31 is from Jeremiah 9:23-24 and 1 Samuel 2:10 in the Septuagint. It is repeated in 2 Corinthians 10:17.

²² For Jews request a sign, and Greeks seek after wisdom;

²³ but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness,

²⁴ but to those who 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.

sign (v.22) — Matthew 16:4; John 4:48

wisdom (v.22) — Acts 17:19-21

The Jews expected a victorious Messiah, accompanying His conquests by signs, and the establishment of the kingdom of Israel. In the mind of a Jew the claim that Jesus was the Christ was utterly refuted by the Cross. To Gentiles such a testimony was an impossible standard of wisdom. Celsus, who wrote against Christianity in the second century, speaks of Christians as “actually worshiping a dead man,” regarding this as a proof of the absurdity of the Christian faith. — Vine, page 13.

we (v.23) — emphasized

The subject of Gospel preaching is a Person — CHRIST. Christianity is not a theory about Christ; it is not a series of ethical statements proceeding from Christ; it is not a system built upon the concepts OF Christ. Christianity IS Christ! Christianity is not a cold, dead organization; it is a living organism, and it could not survive if Christ were removed from it, because He is the head and foundation of it. — Greene, page. 73.

stumbling block (v.23) — from Greek word for “a trap” — hindrance

those who are called (v.24) = “to the called themselves” — the same people referred to as “us” in v. 18 — The called know they are called in their own experience.

This simply means that whether Jew or Greek, those who hear the Gospel, who believe the Gospel, are saved — and that they KNOW what happens in their own hearts. — Greene, page 77.

foolishness/weakness of God (v.25) — from the viewpoint of man

¹⁸ For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.

¹⁹ For it is written: “I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent.”

²⁰ Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world?

²¹ For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe.

for (v.18) — Verse 18 is tied directly to verse 17. Paul did not come to baptize but to preach the cross.

message (v.18) = word — set in contrast to “wisdom of words” (v.17).

foolishness (v.18) = stupid, silly, worthless

us (v.18) — emphatic

it is written (v.19) — from Isaiah 29:14 and Psalm 33:10.

The reference in Isaiah is to the invasion of Sennacherib. The rulers of Judah sought to rely upon Egypt for assistance. That was a piece of political wisdom from the natural point of view; in God’s sight it was an act of rebellion; hence God brought the policy to nought, reducing Judah to a condition of helplessness, that they might depend upon God alone. The whole of this, point for point, is here applied to the Gospel. Man has to learn that all his schemes and efforts to accomplish his own salvation are utterly futile. When he learns that that the folly lies with his own wisdom and finds his sole resource in God’s conditions, he then experiences the power of God to save. — Vine, page 11.

prudent (v.19) = quick to apprehend

This [v.20] seems to be a free quotation from Isaiah 33:18; the Assyrian conqueror came both with armies and with clerks and inventory-takers to register the spoils. The entire destruction of the host was both a vindication of the power of God and a refutation of the worldly-wise counsels of the Jewish rulers. Here the challenge is transferred to the refutation of all who would substitute anything for, or add anything to, God’s way of salvation. — Vine, page 11.

wise (v.20) — probably a reference to Gentile philosophers

scribes (v.20) — probably a reference to Jewish interpreters

disputers (v.20) — any who would argue with the Gospel message

knew not (v.21) — tense indicates a process that cannot even begin

it pleased God (v.21) — God is pleased to save any who come to Him through the cross. It is impossible to come to Him in any other way.

No one hearing that message can go away the same. Either he will consider it foolishness, rebel against it, and be hardened, or he will be convicted by it, believe it, and be saved. Ultimately that message will either condemn or save him for all eternity, depending upon his rejection or acceptance of it.

Mark well: it is “the preaching of the cross” that produces these results. The Law of Moses never did. “Be it known unto you, therefore, men and brethren, that through this man is preached unto you the foregiveness of sins, and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:38-39; cf. Romans 8:3-4). — Stam, page 46.

¹⁴ I thank God that I baptized none of you except Crispus and Gaius,

¹⁵ lest anyone should say that I had baptized in my own name.

¹⁶ Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other.

¹⁷ For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect.

This term “thank God that I baptized none of you” speaks a volume of truth about baptism. If there were any inherent blessing in baptism, Paul could not have thanked God for its absence of blessing, for this could not possibly be. The objection that Paul is thinking of the abuse of baptism is invalid, because abuse never takes away the right use of a good thing. Even in the face of all the abuse Paul would have been all too glad to use baptism, if it really contained some blessing … That Paul baptized a few was due to the transition nature of the Acts period. He also circumcised a few in those days, but we should neither follow his baptizing nor his circumcising. They both belong to Israel. — Bultema, page 5

Crispus (v.14) — Acts 18:8

Gaius (v.14) — Romans 16:23

Why does Paul say that he doesn’t know if he baptized anyone else if he was inspired by the Holy Spirit? Probably because the Holy Spirit was demonstrating the decreasing importance of baptism during the transition period.

preach the gospel (v.17) — from the Greek word from which we get evangelize

not with wisdom of words (v.17) — and so not in the fancy rhetorical, philosophical style popular among the Greeks in Corinth

John the Baptist, clearly, was sent to baptize, for in John 1:33 we find his words: … He that sent me to baptize with water …

The twelve, too, were sent to baptize, for in our Lord’s commission to them He said: Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost (Matthew 28:19).

Thus, not only did the twelve baptize when they labored with Christ on earth (John 4:2); they were later sent to teach and to baptize with a view to His departure from this earth. They began to carry out this commission at Pentecost, baptizing about three thousand of their hearers that one day.

But as to Paul, there is not a vestige of evidence, and certainly not one clear statement in Scripture to the effect that he was sent to baptize.

It should be carefully noted that from John’s baptism right through Pentecost this rite was a requirement “for the remission of sins” (Mark 1:4; 16:16; Acts 2:38). Also, it is significant that both Peter and Paul referred to “the baptism which John preached” (Acts 10:37; 13:24). The twelve also preached baptism for the remission of sins (Acts 2:38). How could Peter’s words at Pentecost be interpreted otherwise, especially in the light of their background (Mark 16:16) and of the fact that he did not offer salvation by grace through the redemption that is in Christ Jesus.

We have answered the objection that Paul did baptize some during his early ministry, but there is further light on this subject. He also spoke with tongues, healed the sick, cast out demons and circumcised Timothy. Shall we practice all these? No, for all these belonged to the dispensation under which he was saved and from which he gradually emerged as the Lord appeared to him in one revelation after another (Acts 26:16; 2 Corinthians 12:1). — Stam, pages 43-44.

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

¹¹ For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions among you.

¹² Now I say this, that each of you says, “I am of Paul,” or “I am of Apollos,” or “I am of Cephas,” or “I am of Christ.”

¹³ Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?

speak the same thing (v.10) — unity of testimony based on a common acceptance of truth.

divisions (v.10) = rents, schisms — not complete separations (yet)

perfectly joined together (v.10) = rendered fit — used of mending nets

mind (v.10) = the facility for grasping truth

judgment (v.10) = the opinion formed from truth

Paul was warning against the sort of divisions that would, in time, lead to the creation of denominations.

those of Chloe’s household (v.11) — That Paul readily identifies his source indicates that they weren’t tattling but were seriously concerned.

say (v.12) = mean — “This is what I mean … “

each one of you (v.12) — They were all taking sides. (1 Corinthians 14:26).

Cephas (v.12) — Peter’s Aramaic name. Paul always uses this name except in Galatians 2:7-8. Use of the Aramaic indicates a Jewish audience.

Is Christ divided? (v.13) — Is Christ distributed to a particular person or party?

was Paul crucified (v.13) — pointing out his own insignificance

True the Lord used Paul to plant the seed of the Corinthians church — but He used Apollos in watering. Apollos — born at Alexandria, an “eloquent man and mighty in the Scriptures” (Acts 18:24) — would have appealed strongly to the Corinthians and could easily have caused some of them to form a sect (or group) around him — which, of course, would be contrary to the Holy Spirit and against the teaching of the Apostle Paul.

From 2 Corinthians 10:10 we know that there were certain factions in the church who were bitterly antagonistic toward Paul: “For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible.”

“… And I (am) of Cephas …” In speaking of the Apostle Peter, with the exception of Galatians 2:7-8, Paul always used the name Cephas. Cephas was an Aramaic name; Peter was a Greek name.

This sect, in a Greek city, using the name of Cephas, seems to suggest that the leading men in this little group were Jews. No doubt they stressed the fact that Cephas was pre-eminent among the twelve, and that he was the leader and spokesman. Perhaps his conduct at Antioch had given them the idea that Cephas, not Paul, should be the leader in the church. Thus, although there is no evidence that Cephas ever visited Corinth, this group had chosen to cast their lot with him.

“… And I(am) of Christ …” It may have been that the leaders in this group thought they were superior to those in the church who claimed to be followers of Paul, Apollos and Cephas. — Greene, pages 51-52.

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Strangely, this passage is often used against those who teach that saved Baptists, Methodists and Presbyterians are “one body in Christ” (Romans 12:5). It is used against them because they insist upon the great doctrine of the “one body” and its “one baptism” committed by revelation to the Apostle Paul. They, the very ones so fragmented by division, charge their opponents with making too much of Paul, claiming that the twelve apostles and Paul all proclaimed the same message, and that to teach otherwise is to foster party spirit.

But such an interpretation of 1 Corinthians 1:11-13 would be contrary to the context in this same letter from Paul, for in 4:16 he earnestly “beseeches” them “Be ye followers of me.” Was he contradicting himself, or are some of our spiritual leaders confused as to his meaning?

Those who seek to evade the issue of 1 Corinthians 1:11-13, and to escape Paul’s withering rebuke of their sectarian divisions should ask themselves why Paul alone, beside our Lord on earth, says “Follow me” (1 Corinthians 4:16; 11:1; Philippians 3:17; 1 Thessalonians 1:6; 2 Thessalonians 3:7-9; etc.). They should ask themselves why Paul alone speaks of “my gospel,” “our gospel,” “that gospel which I preach among the Gentiles,” “the gospel which was preached of me” (Romans 2:16; 16:25; 1 Corinthians 15:1; 2 Corinthians 4:3; Galatians 2:2; 1 Thessalonians 1:5; 2 Thessalonians 2:14; 2 Timothy 2:8; etc.). They should ask themselves why, at Jerusalem, he discussed his gospel “privately” with “those who were of reputation” (Galatians 2:2). They should ask themselves what he meant when he said: “… I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles; I magnify my office” (Romans 11:13).

They should ask themselves what the apostle meant when he wrote to the Gentile believers at Ephesus about: “… the dispensation of the grace of God which is given me to you-ward; how that by revelation He made known unto me the mystery” (Ephesians 3:1-3).

Finally, they should ask themselves whether a change in dispensation did not occur when the other apostles and elders at Jerusalem shook hands with Paul and Barnabas in a solemn agreement, publicly recognizing Paul as now God’s appointed apostle to the Gentiles, and binding themselves henceforth to confine their own ministry to Israel (Galatians 2:9). Paul’s rebuke of the Corinthians was the more fully justified because he was God’s chosen vessel to proclaim the glorious message that in view of Israel’s rejection of Messiah “God [had] concluded them all in unbelief, that He might have mercy upon all.”

“And that He might reconcile BOTH [believing Jews and Gentiles] unto God in one body by the cross, having slain the enmity thereby” (Romans 11:32; Ephesians 2:16, cf. 1 Corinthians 12:13). — Stam, pages 39-40.

In other words, don’t follow Paul as a man, but follow what He says about Christ and the mystery of grace.