I Corinthians 1 · The Lantern

Paulus vocatus Apostolus Jesu Christi per voluntatem Dei, et Sosthenes frater,

Paul begins this epistle differently, because his subject matter is different. He writes that he is an apostle by the will of God, alluding to those false apostles who had not been sent by Christ and whose teaching was not true. There were many sects which had emerged and which preached Christ according to their own whims.

Paul is saying in effect: "You Corinthians have been called by men, but I have been called by God." I think that Sosthenes was a Corinthian. He is mentioned in Acts [18:17], where Luke says that in the time of Gallio the Greeks arrested him and beat him.

This epistle is divided into two parts: in the first he sends his greeting and in the other his message (v. 4). As to the first he does three things: first, he mentions the persons who send the greeting; secondly, the persons greeted (v. 2); thirdly, he wishes them well (v. 3). As to the first he mentions the principal person first and describes him from his name, Paul.

ecclesiæ Dei, quæ est Corinthi, sanctificatis in Christo Jesu, vocatis sanctis, cum omnibus qui invocant nomen Domini nostri Jesu Christi, in omni loco ipsorum et nostro.

Why did Paul write "to those called to be saints" as well as to those who are already "sanctified" and in the church? Surely this means that the letter is addressed not only to those who are already cleansed from their sins but also to those who still await cleansing, though they are among those whom God has called.

Paul is writing to those who have preserved their sanctity, not to those who have lost it. The former he honors with his letter; the latter he admonishes with his authority.

Then he mentions the persons he is greeting, saying: to the church of God that is at Corinth. First, he mentions the chief persons, whom he describes in three ways: first, from their region when he says, to the church of God that is at Corinth, i.e., Christ's faithful assembled at Corinth: "I will thank thee in the great congregation" (Ps 35:18).

Gratia vobis, et pax a Deo Patre nostro, et Domino Jesu Christo.

My preliminary remarks on the preceding epistle called me away from treating of its superscription, for I was sure that another opportunity would occur for considering the matter, it being of constant recurrence, and in the same form too, in every epistle.

Paul says that Christ is their benefactor as well as the Father, demonstrating that the two are one.

Finally, he mentions in this greeting the salutary gifts he wishes them. The first of these is grace to you, by which we are set free of sin: "They are justified by his grace as a gift" (Rom 3:24) and the last is peace, which is brought to perfection in eternal happiness: "He makes peace in your borders" (Ps 147:14); "My people will abide in a peaceful habitation" (Is 32:18).

Gratias ago Deo meo semper pro vobis in gratia Dei, quæ data est vobis in Christo Jesu:

Paul does not just give thanks for the Corinthians some of the time, nor only when they do good. He puts himself in the position of a father, who is thankful for his children all the time, whatever they may have done.

Paul takes care to sweeten their ears before starting to admonish them. What he says is true, however: He gives thanks to God because of the gifts which have been given to them.

Then when he says, I give thanks to God, he begins his message: first, he gives thanks for their blessings, so that they will more easily bear the correction of their faults; secondly, he begins to instruct them (v. 10). As to the first he does two things. First, he gives thanks for the blessings they have already received; secondly, for those they expected in the future (v.

quod in omnibus divites facti estis in illo, in omni verbo, et in omni scientia.

Sicut testimonium Christi confirmatum est in vobis:

The testimony of Christ is confirmed in us if we can say, like the apostle Paul, "I am persuaded that neither life nor death etc. can separate us from the love of God in Christ Jesus our Lord" [Rom 8:38-39]. But if we are upset by every little thing that happens, then Christ's testimony has not been confirmed in us at all.

"Even as the testimony of Christ was confirmed in you." Under the color of praises and thanksgiving he touches them sharply.

Secondly, he shows their correctness when he says: even as the testimony to Christ was confirmed among you. For the utterance of doctrine would not be correct or knowledge correct, if it disagreed with the testimony of Christ or if Christ's testimony did not have a firm hold on their hearts by faith, because, as it says in Jas (1:6): "He who wavers is like a wave of the sea tha…

ita ut nihil vobis desit in ulla gratia, exspectantibus revelationem Domini nostri Jesu Christi,

qui et confirmabit vos usque in finem sine crimine, in die adventus Domini nostri Jesu Christi.

Fidelis Deus: per quem vocati estis in societatem filii ejus Jesu Christi Domini nostri.

And when it is said, "God is faithful," it is intimated that He is worthy to be believed when declaring aught. Now His Word declares; and "God" Himself is "faithful." How, then, if to believe is to suppose, do the philosophers think that what proceeds from themselves is sure?

"God is faithful, by whom ye were called unto the fellowship of His Son." Wonderful! How great a thing saith he here! How vast in the magnitude of the gift which he declares! Into the fellowship of the Only-Begotten have ye been called, and do ye addict yourselves unto men? What can be worse than this wretchedness? And how have ye been called? By the Father.

Thirdly, he assigns the reason for his promise, saying that God will strengthen you, because God is faithful: "God is faithful and without iniquity" (Dt 32:4).

Obsecro autem vos fratres per nomen Domini nostri Jesu Christi: ut idipsum dicatis omnes, et non sint in vobis schismata: sitis autem perfecti in eodem sensu, et in eadem sententia.

I therefore, yet not I, out the love of Jesus Christ, "entreat you 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." For there are some vain talkers and deceivers, not Christians, but Christ-betrayers, bearing about the name of Christ in deceit, and "corrupting the wo…

Paul prays that the Corinthians will all think one thing, namely, that those who have been born again are children of God. He wants them to be perfectly united in the teaching which he had given to them. He challenges them to think this way and to defend his teaching.

After the greeting the Apostle begins to instruct them. First, he instructs them about things pertaining to all generally, namely, about the sacraments. Secondly, about things pertaining to some of them (c. 16).

Significatum est enim mihi de vobis fratres mei ab iis, qui sunt Chloës, quia contentiones sunt inter vos.

But they roll back an objection from that apostle himself, in that he said, "For Christ sent me not to baptize; " , as if by this argument baptism were done away! For if so, why did he baptize Gaius, and Crispus, and the house of Stephanas? However, even if Christ had not sent him to baptize, yet He had given other apostles the precept to baptize.

Perhaps there was a family at Corinth called Chloe, but Paul does not give any details so as not to reveal their identity and start more quarreling.

Then when he says, It has been reported, he shows why it was necessary to warn them, namely, because they were burdened with the vice of contention. As if to say: It is necessary to induce you to this, because it has been reported to me, my brethren, by Chloe's people, i.e., from a certain villa subject to the jurisdiction of the Corinthians.

Hoc autem dico, quod unusquisque vestrum dicit: Ego quidem sum Pauli: ego autem Apollo: ego vero Cephæ: ego autem Christi.

Inspired by God, Paul wrote to you concerning himself and Cephas and Apollos, because even then you were given to faction. But that factiousness involved you in less guilt, because then you were partisans of highly reputed apostles and of those commended by them.

Next he declares also the kind of contention. "That each one of you saith, I am of Paul, and I of Apollos, and I of Cephas." "I say, contentions," saith he, "I mean, not about private matters, but of the more grievous sort, of the Church.

Then he specifies the nature of the contention when he says: What I mean is, i.e., the contention consists in this, that every one of you gives himself a name derived from the person by whom he was baptized and instructed, and says: I belong to Paul, because he had been baptized and instructed by Paul; another says: I belong to Apollos, who had preached to the Corinthians (Ac 1…

Divisus est Christus? numquid Paulus crucifixus est pro vobis? aut in nomine Pauli baptizati estis?

By believing different things about Christ, the people have divided him. One person thought that Christ was a mere man, another that he was only God. One says that he was foretold by the prophets, while another denies it.Paul starts with himself, so that nobody will think that he is disparaging the status of others.

"Is Christ divided?" Why have you divided Christ? Why have you torn apart His body? A speech filled with anger. Some, however, understood the words "is Christ divided?" in this way: has Christ divided the Church from the people and taken one part for Himself, while giving the other part to them?

Then when he says, Is Christ divided, he gives the reason for this warning that there should be no schisms and contentions among them: first, on the part of baptism; secondly, on the part of doctrine (v. 17b). As to the first he does three things: first, he mentions the mistake which follows from their contention; secondly, why that mistake follows (v.

Gratias ago Deo, quod neminem vestrum baptizavi, nisi Crispum et Caium:

"I thank God that I baptized none of you but Crispus and Gaius." "Why are you elate at having baptized, when I for my part even give thanks that I have not done so!" Thus saying, by a kind of divine art he does away with their swelling pride upon this point; not with the efficacy of the baptism, (God forbid,) but with the folly of those who were puffed up at having been baptize…

Then when he says, I am thankful, he dismisses a false surmise. For since he had said, Was Paul then crucified for you, someone might suppose that though he had not baptized in his own name, he did baptize many people as a minister.

ne quis dicat quod in nomine meo baptizati estis.

Baptizavi autem et Stephanæ domum: ceterum nescio si quem alium baptizaverim.

Then, having abashed those who were unsound in this respect and subjoining, "I baptized also the house of Stephanas," he again drags down their pride, saying besides, "I know not whether I baptized any other." For by this he signifies that neither did he seek much to enjoy the honor accruing hereby from the multitude, nor did he set about this work for glory's sake.

"I also baptized the household of Stephanas." That is, all who were in the house of Stephanas. He was a great and most illustrious man in Corinth. "And whether I baptized anyone else, I do not know." For me, he says, it is so unflattering to baptize that I do not even remember whether I baptized anyone else. So how can you take pride in baptism?

Then when he says, I baptized also, he mentions the others he had baptized, lest anything less than the truth appear in his words; hence he adds: I baptized also the household of Stephanas. Then because man's memory is unreliable in regard to particular facts, he adds: Beyond that, I do not know, i.e., do not recall, whether I baptized anyone else.

Non enim misit me Christus baptizare, sed evangelizare: non in sapientia verbi, ut non evacuetur crux Christi.

Paul did not usurp the functions of the lower offices when he was able to exercise the higher ones. It would be as if nowadays a bishop or even a priest were to do the work of a deacon.

Then when he says, For Christ did not, he gives the reason why he baptized so few, saying: For Christ did not send me to baptize but to preach the gospel. But this seems to be in opposition to the Lord's command: "Teach all nations; baptizing them" (Matt 28:19).

Verbum enim crucis pereuntibus quidem stultitia est: iis autem qui salvi fiunt, id est nobis, Dei virtus est.

Scriptum est enim: Perdam sapientiam sapientium, et prudentiam prudentium reprobabo.

And of such it is said, "I will destroy the wisdom of the wise: I will bring to nothing the understanding of the prudent." The apostle accordingly adds, "Where is the wise? Where is the scribe? Where is the disputer of this world?" setting in contradistinction to the scribes, the disputers of this world, the philosophers of the Gentiles.

Paul speaks about the wisdom of this world and not merely the eloquence, for God has given it also. It was God who divided the languages and gave each one its own character. It was he who gave the Greek language its splendor. But those who abuse these gifts have prepared food for deception and have preached false tales.

Then when he says, For it is written, he states the reason for the above: first, he tells why the word of the cross is folly to men; secondly, why this folly is the power of God to them that are saved (v. 21). As to the first he does two things: first, he adduces a text which foretells what is asked; secondly, he shows that it has been fulfilled (v. 20).

Ubi sapiens? ubi scriba? ubi conquisitor hujus sæculi? Nonne stultam fecit Deus sapientiam hujus mundi?

The cross of Christ is indeed a stumbling-block to those that do not believe, but to the believing it is salvation and life eternal. "Where is the wise man? where the disputer?" Where is the boasting of those who are called mighty?

I have read, Where is the wise? Where is the enquirer of this world? In this matter, then, the world's philosophers, the wise men of paganism, are dumb: for they have rejected the wisdom of God. Shall I turn to the Scribe of the law? He is in darkness, for the Cross of Christ is an offence to him.

Then when he says, Where is the wise man? He shows that the prophecy about the destruction of human wisdom and prudence has been fulfilled. First, he presents the proving reason in the form of a question; secondly, he draws the conclusion (v. 20b). He says, therefore: Where is the wise? As if to say: He is not found among the faithful who are saved.

Nam quia in Dei sapientia non cognovit mundus per sapientiam Deum: placuit Deo per stultitiam prædicationis salvos facere credentes.

Paul says that the wisdom of God is teaching in conformity with the Lord, which will show that true philosophy is conveyed through the Son.

"For seeing that in the wisdom of God the world through its wisdom knew not God, it was God's good pleasure through the foolishness of the preaching to save them that believe." The wisdom apparent in those works whereby it was His will to make Himself known.

Then when he says, For since, he states the reason why the faithful are saved by the foolishness of preaching. He had already stated that the word of the cross is foolishness to them that perish, but the power of God to them that are saved; for it pleased God by the folly of what we preach, i.e., by the preaching which human wisdom considers foolish, to save them that believe;…

Quoniam et Judæi signa petunt, et Græci sapientiam quærunt:

As, then, he who is fond of hunting captures the game after seeking, tracking, scenting, hunting it down with dogs; so truth, when sought and got with toil, appears a delicious thing. Why, then, you will ask, did you think it fit that such an arrangement should be adopted in your memoranda?

Next, to shew the power of the Cross, he saith, "For Jews ask for signs and Greeks seek after wisdom: but we preach Christ crucified, unto Jews a stumbling-block, and unto Greeks foolishness; but unto them that are called, both Jews and Greeks, Christ the Power of God, and the Wisdom of God." Vast is the import of the things here spoken!

Then when he says, For the Jews, he explains his proof: first in regard to the statement that the word of the cross is foolishness to them that perish; secondly, in regard to the statement that to them that are saved it is the power of God (v. 24).

nos autem prædicamus Christum crucifixum: Judæis quidem scandalum, gentibus autem stultitiam,

For as it was not possible that the man who had once for all been conquered, and who had been destroyed through disobedience, could reform himself, and obtain the prize of victory; and as it was also impossible that he could attain to salvation who had fallen under the power of sin,-the Son effected both these things, being the Word of God, descending from the Father, becoming…

It is a stumbling block to the Jews when they hear Christ calling himself the Son of God yet not observing the sabbath. It is foolishness to the Gentiles because they hear things like the virgin birth and the resurrection being preached but regard them as irrational.

Then he concludes why the word of the cross is foolishness to them, saying: But we preach Christ crucified, as below (11:26): "You proclaim the Lord's death until he comes," to Jews a stumbling block, because they desired strength working miracles and saw weakness suffering; and to the Gentiles foolishness, because it seemed against the nature of human reason that God should di…

ipsis autem vocatis Judæis, atque Græcis Christum Dei virtutem, et Dei sapientiam:

quia quod stultum est Dei, sapientius est hominibus: et quod infirmum est Dei, fortius est hominibus.

Moreover, having the spirit of the world, and "in the wisdom of God by wisdom knowing not God," they seem to themselves to be wiser than God; because, as the wisdom of the world is foolishness with God, so also the wisdom of God is folly in the world's esteem.

The Apostle Paul considered Him as one "of no reputation", and the crucifiers considered Him to lack understanding, and His enemies accounted Him to be without knowledge and intelligence, and concerning Jesus Paul spake against them, "The foolishness of God is wiser than the children of men."

Then when he says, for the foolishness of God, he assigns the reason for what he had said and tells how something weak and foolish could be the power and wisdom of God, because the foolishness of God is wiser than men. As if to say: Something divine seems to be foolish, not because it lacks wisdom but because it transcends human wisdom.

Videte enim vocationem vestram, fratres, quia non multi sapientes secundum carnem, non multi potentes, non multi nobiles:

Still more manifestly is that talk of theirs concerning their seed proved to be false, and that in a way which must be evident to every one, by the fact that they declare those souls which have received seed from the Mother to be superior to all others; wherefore also they have been honoured by the Demiurge, and constituted princes, and kings, and priests.

Paul did not say that there was nobody like this in the church, only that there were not many.

After showing that the method of teaching according to eloquent wisdom does not suit Christian doctrine by reason of its subject matter, the cross of Christ, the Apostle now shows that the same method is not suitable for Christian teaching by reason of the teachers according to Pr (26:7): "A parable is unseemly in the mouth of fools" and Sirach (20:22): "A parable out of a fool…

sed quæ stulta sunt mundi elegit Deus, ut confundat sapientes: et infirma mundi elegit Deus, ut confundat fortia:

Now, when you contend that the flesh will still have to undergo the same sufferings, if the same flesh be said to have to rise again, you rashly set up nature against her Lord, and impiously contrast her law against His grace; as if it were not permitted the Lord God both to change nature, and to preserve her, without subjection to a law.

Behold, he who clings to earthly substance more than is right refuses to come to the Lord's supper; he who sweats at the labor of curiosity disdains the prepared nourishments of life; he who serves carnal desires rejects the feasts of the spiritual banquet. Therefore, because the proud refuse to come, the poor are chosen. Why is this?

Then when he says, But God chose, he shows that they were lowly according to worldly standards. First, he shows that they lacked wisdom when he says: what is foolish in the world, i.e., those whom the world would consider foolish, God chose for the offices of preaching, namely, ignorant fishermen: "Understanding that they were illiterate and ignorant men, they wondered" (Ac 4:1…

et ignobilia mundi, et contemptibilia elegit Deus, et ea quæ non sunt, ut ea quæ sunt destrueret:

God chose ignoble and contemptible things to exalt. It is not that they are really ignoble and contemptible; this is how the world sees them. By believing in Christ they have overturned worldly reasoning. God did this in order to destroy things which are really ignoble and contemptible, because those who judged were more deserving of judgment and condemnation.

Paul uses the expression "things that are not" differently here from the way he uses it in his epistle to the Romans. Here it means simply that which is vile and contemptible, as opposed to "things that are," which are beautiful, powerful and respected.

Thirdly, he mentions a defect of splendor of rank, which is implied in the word "nobility." Opposed to these he says: and despised in the world, i.e., men looked down upon by the world: "We have become a taunt to our neighbors, mocked and derided by those round about us" (Ps 79:4), God has chosen for the office of preaching. Thirdly, the grand opinion men have of the nobility.

ut non glorietur omnis caro in conspectu ejus.

...so also, from the beginning, did God permit man to be swallowed up by the great whale, who was the author of transgression, not that he should perish altogether when so engulphed; but, arranging and preparing the plan of salvation, which was accomplished by the Word, through the sign of Jonah, for those who held the same opinion as Jonah regarding the Lord, and who confessed…

Boasting, even if it is of good works, harms the soul of the boaster. Anyone who boasts of worldly achievements is highly worldly himself.

Then he reveals the cause of all this, saying: He has not chosen the great but the lowly, so that no human being might boast in the presence of God, i.e., that no one may glory in his own worldly greatness as compared with the Lord: "Let not the wise man glory in his wisdom, let not the mighty man glory in his might, and let not the rich man glory in his riches" (Jer 9:23).

Ex ipso autem vos estis in Christo Jesu, qui factus est nobis sapientia a Deo, et justitia, et sanctificatio, et redemptio:

Christ did what he did in order to strengthen believers, for no one can redeem something which did not originally belong to him.

"But of Him you are in Christ Jesus." The words "of Him" understand not as referring to being brought into existence in general, but into a better existence. The meaning of the words is this: you have become children of God, and "of Him," having become His sons "in Christ," that is, through Christ.

Then when he says, He is the source, he prevents the preachers of the faith, since they were not the worldly great but the lowly, from being regarded as contemptible, by showing how God supplied for their defects. In regard to this he does three things. First, he indicates who deserves the honor for the world's salvation, which was procured by the ministry of preaching.

ut quemadmodum scriptum est: Qui gloriatur, in Domino glorietur.

Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit says, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glories glory in the Lord…

What Jeremiah [as quoted here] says is commendable, because the person who glories in the Lord will not be confounded.

Thirdly, he assigns the cause of the above when he says: Therefore, as it is written, Let him that boasts, boast of the Lord (Jer 9:24), where our version has: "Let him that glories, glory in this that he understands and knows me." For he is saying: If man's salvation does not spring from any human greatness but solely from God's power, the glory belongs not to man but to God,…

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