Verse by Verse

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.

__________

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.

⁴ I thank my God always concerning you for the grace of God which was given to you by Christ Jesus,

⁵ that you were enriched in everything by Him in all utterance and all knowledge,

⁶ even as the testimony of Christ was confirmed in you,

⁷ so that you come short in no gift, eagerly waiting for the revelation of our Lord Jesus Christ,

⁸ who will also confirm you to the end, that you may be blameless in the day of our Lord Jesus Christ.

⁹ God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord.

It must have pleased the apostle Paul, in writing to the churches he had established, to be able to express thanks to God for what had been accomplished in and through them.

But what is this we find in his salutation to the Corinthians believers in 1 Corinthians 1:4? Here he states himself very cautiously: I thank my God always concerning you for the grace of God which was given to you by Christ Jesus.

Mark well: Paul does not say that he thanks God for the fruit of the Spirit in their lives, or for what God has wrought through them. He rather thanks God on their behalf that God has been so gracious to them. — Stam, pages 26-27.

utterance (v.5) = outward expression of truth

knowledge (v.5) = inward apprehension of truth

confirmed (v.6) = warrant, guarantee of title, made sure — by the gifts they manifested and their attitude toward Christ’s return

come short (v.7) = lack

gift (v.7) = “gift of grace”

How were these Corinthian saints “enriched” by God? Evidently by the gifts of prophecy and knowledge (v.5; cf. v.7). And thus the testimony of God was confirmed in them (v.6). But let us consider this more carefully:

1 Corinthians 1:22 states that “the Jews require a sign, and the Greeks seek after wisdom.” Why, then were the signs of Pentecost wrought among Gentile believers?

In answer it must be remembered that this assembly of believers had begun in a Jewish synagogue, had then moved to the home of a Gentile and had now become a large city church, composed predominantly of Gentiles, though also of some Jews. Moreover the synagogue which they had left was carrying on much as before. What, then, would the Jews there think of this Christian church? Surely the conduct of these believers would not convince the Jews that this was a work of God, but their miraculous demonstrations would, or should, for to the Jews a miracle was a sign that God was at work (See John 3:2).

Thus God was leaving the Jews without excuse for further unbelief and further refusal to believe Paul’s message about Christ. Whatever the carnality, the pride, the permissiveness, the divisions among the Corinthians believers, the Jews were confronted with the signs. God must be speaking to them. Thus these signs wrought among the Gentiles harmonize perfectly with 1 Corinthians 1:22. — Stam, page 29.

unto the end (v.8) — can mean degree or time

the day of our Lord Jesus Christ (v.8) — the rapture

Verse 8 is a statement of the eternal security of the believer.

called (v.9) — The calling of saints is always attributed to the Father.

I think it’s interesting that right here at the beginning of Paul’s letter to the Corinthians, a letter written primarily to scold them for their carnality, he makes a clear statement that God’s confirmation of their salvation was evident and that they were confirmed to the end. It’s obvious that they were saved, even though they didn’t look saved and weren’t producing good works. This disproves the statement, so often heard, that failure to produce good works proves that a person was never saved. Yes, we should produce good works in response to God’s grace on our behalf, but failure to do so does not lose us our salvation or prove that we were never saved. Salvation is by grace, through faith, and our works don’t enter into it at any point — before, during, or after salvation. If they did, then we would be saved by works.

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

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

³ Grace to you and peace from God our Father and the Lord Jesus Christ.

Paul mentions Christ nine times in his introduction in verses 1-9. Paul deals with many problems in the Corinthian church, but he begins his letter by reminding them who they are in Christ — sanctified ones.

called to be an apostle (v.1) — should be “called an apostle” — lit. “an apostle by calling” (not by career choice or appointment). The call, here, as in v.2 regarding saints, made him an apostle in fact.

Sosthenes (v.1) — He had been the chief ruler of the synagogue in Corinth (Acts 18:17). He was apparently now in Ephesus, with Paul.

church of God (v.2) — generally used of a local assembly

sanctified (v.2) = set apart

Christ Jesus (v.2) — emphasis on His deity — who emptied Himself

Jesus Christ (v.2) — emphasis on His humiliation — who was glorified

called to be saints (v.2) — should be “called saints” — saints by calling

saints (v.2) = separated ones — separated from sin, guilt and hell and separated unto the Lord — It doesn’t mean “those who strive for holiness” because many in this church weren’t striving.

with all (v.2) = together with — The letter was not just to the Corinthians, but to all who believe.

both theirs and ours (v.2) — May well be meant to emphasize particularly the unity in Christ between the Judaean believes and those from among the Gentiles. Certainly the former were included among “all that in every place call upon the name of Jesus Christ our Lord.” — Stam, page. 24.

grace to you and peace (v.3) — the ancient greeting of Israel is now fulfilled in the person of Christ.

Corinth was situated at the southern end of an isthmus where the waters of the Mediterranean Sea nearly cut Greece in two. It was a city with two harbors, one situated on the Gulf of Corinth to the west, and the other on the Gulf of Saron, to the east; both only a few miles from the city.

These harbors were by far the most important in the whole great peninsula between the Adriatic and Aegean Seas. — Commentary on the First Epistle of Paul to the Corinthians, by C.R. Stam, page 17.

The religion of Corinth centered around the goddess Aphrodite, the Greek counterpart of the Roman Venus. She was the goddess of beauty and love, and more especially sensual love.

Aphrodite’s great temple dominated the city, and, with her lesser temples scattered about, employed more than a thousand temple prostitutes. In other words, the religion of Corinth centered around sex. And this greatly enriched the coffers of an already-rich city. — Stam, page 19.

The church at Corinth actually had its beginning in a Jewish synagogue — probably a large synagogue, for Corinth was a large city. Here Paul reasoned … every sabbath, and persuaded the Jews and the Greeks (Acts 18:4).

The majority of the Jews, however, were not receptive to the truth, for we read that when Silas and Timothy appeared on the scene, Paul was pressed in the spirit, and testified [Greed, diamarturomai, to protest solemnly] to the Jews that Jesus was Christ (v.5). Evidently they did not wish to believe.

Paul’s protest only made them more determined, however, for the next verse informs us that they opposed themselves, i.e. set themselves in opposition, and blashphemed. At this, Paul, shaking out his raiment against them said: Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles (v.6).

With this he took the believers to the home of a Greek, a Gentile, called Justus, doubtless one of the attendants who had received Paul’s message and had now invited him to hold services in his own home.

To some extent, at least, this action on Paul’s part had the desired effect, for presently, Crispus, the chief ruler of the synagogue, believed on the Lord with all his house, with the further result that many of the Corinthians hearing believed and were baptized (Acts 18:8). And that was not all, for soon after this Sosthenes, the next chief ruler of the synagogue, received a sound beating right in Gallio’s court at the hands of the unbelieving Greeks, who hated the Jews anyway. The beating evidently did him good, spiritually, for in writing later to the Corinthian church, the apostle salutes them with Sosthenes our brother. —  Stam, pages 15-16.

Paul left Corinth because of his determination to keep the feast at Jerusalem (Acts 18:21). On his return from Jerusalem, he spent three years at Ephesus (Acts 20:31); but the latter part of his stay was disquieted by reports of disorders at Corinth. For it had been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions amont you (1 Corinthians 1:11).

There were other matters that were very unchristian in the assemboy, such as disorder in public worship, abuse of certain gifts — and it seems that some of the women had attempted to take over leadership in the church and monopolize time in the services.

The epistle itself answers the questions concerning the place and time of the writing. Chapter 16, verse 8 tells us that Paul was in Ephesus and intended remaining there until Pentecost. — The First Epistle of Paul the Apostle to the Corinthians, by Oliver B. Greene, pages 11-12.

The subject of disorders in the local assemblyl is primarily dealt with in chapters1:10 through 6, and in chapter 7 we have a series of replies to the subjects inquired about. It would have been very natural to expect that under ordinary conditions and circumstances Paul would in the very beginning after his introductory remarks have acknowledged the letter and answered the questions immediately. However, he did not. The evils, the ungodliness, the sinful practices among the saints in the notoriously wicked city of Corinth called for immediate discussion and treatment. The answers to their quesitons could be postponed to a later place in this important epistle.

However, even though the disorders among them must be dealt with, and dealt with only as God would have them dealt with, after the introduction of the first three verses Paul does not immediately go into the exhortation and commands that must of necessity follow. Everything in which Paul could find pleasure and cause for praise to the believers in Corinth preceded the rebuke. — Greene, pages 15-16.

The commentaries I’m using for this study (hereafter referred to only by the author’s last name) are:

• The First Epistle of Paul the Apostle to the Corinthians, by Oliver B. Greene (1965)
• 1 Corinthians, by W.E. Vine
• Brief Notes on 1 and 2 Corinthians, by Harry Bultema (1986)
• Commentary on the First Epistle of Paul to the Corinthians, by Cornelius R. Stam (1988)
• Life Matters: A Devotional Exposition of the First Epistle to the Corinthians, by Roy L. Laurin (1950)
• Studies in First Corinthians, by M.R. DeHaan (1956)

If you wonder why I generally use the New King James translation in these studies …

1. I grew up memorizing the King James and am most familiar with it. When I need to look up a word or phrase in a concordance, it’s the King James words I’m looking for.
2. Many of the commentaries I use were inherited from my father. Most of them use the King James.
3. Some years ago I saved my money and bought a nice King James study Bible and I feel like I need to get some use out of it.
4. I do my study in the King James, then post my notes in the New King James because it eliminates some of the more dated language and capitalizes pronouns that refer to God.

When I read Scripture, I sometimes read in the King James, sometimes in the NIV and sometimes in other versions.