I Corinthians 1 · The Lantern

Greetings from Paul and Sosthenes

Paul, a called apostle of Christ Jesus through the will of God, and Sosthenes the brother,

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.

to the church of God which is in Corinth, sanctified in Christ Jesus, called holy, together with all those calling on the name of our Lord Jesus Christ in every place, both theirs and ours:

For just as not only fornication but also second marriages exclude a man from ecclesiastical dignities — for neither a bishop nor a presbyter nor a deacon nor a widow can be twice-married — so perhaps the twice-married man will also be cast out from the assembly of the "firstborn and undefiled", the "Church, which has no spot or wrinkle"; not that he is sent into the eternal fi…

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).

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

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).

Thanksgiving

I thank my God always concerning you for the grace of God having been given you in Christ Jesus,

Neither do these things suit sinners nor those things the righteous — I mean the words Now I exhort you, brethren, through the name of our Lord Jesus Christ, that you all say the same things and that there be no divisions among you and all such things.

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.

for in everything you have been enriched in him, in all speech and in all knowledge,

even as the testimony about Christ was confirmed in you,

even as the testimony of Christ was confirmed among you: Christ, that I may so name him, is the chief martyr, and, there being many martyrs unto Christ through their death, he is that ruler of the martyrs. This testimony of Christ, then, in some is firm, but in some it is not firm but is shaken.

"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…

so as for you not to be lacking in not one gift, eagerly awaiting the revelation of our Lord Jesus Christ,

who will also sustain you to the end, blameless in the day of our Lord Jesus Christ.

Faithful is God, through whom you were called into fellowship with his Son Jesus Christ our Lord.

Unity in the Church

Now I encourage you, brothers, through the name of our Lord Jesus Christ, that you may all speak the same thing, and that there may not be divisions among you, but that you may be knit together in the same mind and in the same judgment.

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).

For it was shown to me concerning you, my brothers, by those of Chloe, that there are quarrels among you.

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.

Now I mean this, that each of you says: “I myself indeed am of Paul,” but “I myself of Apollos,” but “I myself of Cephas,” but “I myself of Christ.”

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…

Has Christ been divided? Surely Paul was not crucified for you? Or were you baptized into the name of Paul?

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.

I thank God that I baptized no one of you except Crispus and Gaius,

"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.

so that no one may say that you were baptized into my name.

Now I baptized also the household of Stephanas; as to the rest, I do not know whether I baptized any other.

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.

For Christ did not send me to baptize but to evangelize — not in wisdom of discourse, that the cross of Christ may not be emptied of power.

And not by these only, but also by the next words, he greatly represses their pride. And therefore it was that Paul had it put into his hand. And why, not being sent to baptize, did he baptize? Not in contention with Him that sent him, but in this instance laboring beyond his task.

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).

The Message of the Cross

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

My spirit bows in adoration to the cross, which is a stumbling-block to those who do not believe, but is to you for salvation and eternal life.

The name of Christ seems to be a stumbling-block; but if anyone lends his ears to the word of God and to his grace, he will see that "this too is a great mystery". Even the pagans have handed down that often, when great plagues occurred, or torrential rains, or droughts, these came to an end when a man gave himself up on behalf of the common good.

Then when he says, for the word of the cross, he proves that the cross of Christ is made void by the method of teaching which consists in eloquent wisdom. First he gives the proof; secondly, he gives the reason for his statements (v. 19).

For it has been written: “I will destroy the wisdom of the wise, and the intelligence of the intelligent I will frustrate.”

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.

"For it is written, I will destroy the wisdom of the wise, and the prudence of the prudent will I reject." Nothing from himself which might give offence, does he advance up to this point; but first he comes to the testimony of the Scripture, and then furnished with boldness from thence, adopts more vehement words.

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).

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

Let my spirit be counted as nothing for the sake of the cross, which is a stumbling-block to those that do not believe, but to us salvation and life eternal. "Where is the wise man? where the disputer?" Where is the boasting of those who are styled prudent?

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.

For since in the wisdom of God the world through the wisdom did not know God, God was pleased through the foolishness of the proclamation to save those believing;

And if you ask the cause of their seeming wisdom, he will say, "because of the blindness of their heart;" since "in the wisdom of God," that is, as proclaimed by the prophets, "the world knew not," in the wisdom "which spake by the prophets," "Him," that is, God—"it pleased God by the foolishness of preaching"—what seemed to the Greeks foolishness—"to save them that believe.

The world has not recognized God but has attributed divine majesty to his creatures and to the elemental powers of the universe, thinking that visible things ought to be worshiped. God has therefore chosen a form of preaching which will seem foolish to such people. Those who reject what the apostles preach will be condemned, while believers are being saved.

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;…

seeing that both Jews ask for signs and Greeks seek wisdom,

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).

but we ourselves preach Christ crucified — to the Jews indeed a stumbling block, but to Gentiles foolishness;

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…

but to them, to those called, both Jews and Greeks, Christ the power of God and the wisdom of God.

For the foolishness of God is wiser than men, and the weakness of God is stronger than men.

The very "stumbling-block" which he declares Christ to be "to the Jews," points unmistakeably to the Creator's prophecy respecting Him, when by Isaiah He says: "Behold I lay in Sion a stone of stumbling and a rock of offence." This rock or stone is Christ. This stumbling-stone Marcion retains still.

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.

Wisdom from God

For consider your calling, brothers, that not many were wise according to flesh, not many powerful, not many of noble birth;

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…

but God has chosen the foolish things of the world, that he may shame the wise; and God chose the weak things of the world, that he may shame the strong;

For in other respects, too, injustice in proportion to the enmity it displays against righteousness affords occasion for attestations of that to which it is opposed as an enemy, that so righteousness may be perfected in injustice, as strength is perfected in weakness.

It is well known that the Apostles were the simplest of men, and it was for this reason Jesus chose them, that by their simplicity He might mock at the wisdom of the world, and that by their ignorance He might make manifest the emptiness of the learning of the wise and learned, even as Paul saith, "God chose the fools of this world to put its wise men to shame."

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…

and God chose the low-born of the world and the things despised, the things not being, that he may annul the things being,

Only in the case of the Ephesians did we find set down the phrase to the saints who are; and we inquire whether the addition of who are to the saints is not superfluous, and what it can signify.

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.

so that all flesh may not boast before God.

...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).

But out of him you yourselves are in Christ Jesus, who has been made wisdom to us from God — righteousness and also sanctification and redemption —

And from him you are in Christ Jesus, who became wisdom for us from God, and righteousness and sanctification and redemption; for on this account Christ is all these things for us, so that what is written might come to pass: Let him who boasts boast in the Lord.

"But of Him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness, and sanctification, and redemption." The expression "of Him," I suppose he uses here, not of our introduction into being, but with reference to the faith: that is, to our having become children of God, "not of blood, nor of the will of the flesh." "Think not then, that having taken away…

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.

in order that, even as it has been written: “Let the one boasting boast in the Lord.”

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.