The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and IRENÆUS [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul ( Ac 18:12). The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that "to Corinthianize" was a proverbial phrase for "to play the wanton"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit ( Ac 18:1-17).
He had been the instrument of converting many Gentiles ( 1Co 12:2), and some Jews ( Ac 18:8), notwithstanding the vehement opposition of the countrymen of the latter ( Ac 18:5), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes ( 1Co 1:26, &c.). Crispus ( 1Co 1:14; Ac 18:8), Erastus, and Gaius (Caius) were, however, men of rank ( Ro 16:23). A variety of classes is also implied in 1Co 11:22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster, Ac 18:24, &c.) in contrast to Paul's simple preaching of Christ crucified ( 1Co 2:1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of "letters of commendation" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul ( 1Co 9:1, 2; 2Co 10:1, 7, 8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself ( 1Co 1:12; 2Co 10:7), while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles ( 2Co 11:5, 13). The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity ( 1Co 2:1-5). In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, "Let us eat and drink, for to-morrow we die" ( 1Co 15:32). Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem ( 1Co 16:1, &c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.
In 1Co 5:9, "I wrote unto you in an Epistle not to company with fornicators," it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies ( 1Co 16:2). It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia ( 2Co 1:15, 16), which purpose he changed hearing the unfavorable report from Chloe's household ( 1Co 16:5-7), for which he was charged with ( 2Co 1:17). In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [ALFORD]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in 2Co 12:4; 13:1, he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on 2Co 2:1; 2Co 13:2; also see on 2Co 1:15; 2Co 1:16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare 1Co 16:7); and attended with pain and humiliation ( 2Co 2:1; 12:21), occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them "not to company with fornicators." On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant ( 1Co 5:9, 12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia ( Ga 1:17-21).
The PLACE OF WRITING is fixed to be Ephesus ( 1Co 16:8). The subscription in English Version, "From Philippi," has no authority whatever, and probably arose from a mistaken translation of 1Co 16:5, "For I am passing through Macedonia." At the time of writing Paul implies ( 1Co 16:8) that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare Ac 19:20. The allusion to Passover imagery in connection with our Christian Passover, Easter ( 1Co 5:7), makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see C ONYBEARE and HOWSON'S Life and Epistles of St. Paul.
The Epistle is written in the name of Sosthenes "[our] brother." BIRKS supposes he is the same as the Sosthenes, Ac 18:17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses ( 1Co 1:4, &c.) using the first person: so Timothy is introduced, 2Co 1:1. The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription, 1Co 16:24), whom he mentions ( 1Co 16:17, 18) as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians.
1Co 1:1-31. THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST.
1. called to be--Found in some, not in others, of the oldest manuscripts Possibly inserted from Ro 1:1; but as likely to be genuine. Translate, literally, "a called apostle" [CONYBEARE and HOWSON].
through the will of God--not because of my own merit. Thus Paul's call as "an apostle by the will of God," while constituting the ground of the authority he claims in the Corinthian Church (compare Ga 1:1), is a reason for humility on his own part ( 1Co 15:8, 10) [BENGEL]. In assuming the ministerial office a man should see he does so not of his own impulse, but by the will of God ( Jer 23:21); Paul if left to his own will would never have been an apostle ( Ro 9:16).
Sosthenes--See my Introduction. Associated by Paul with himself in the inscription, either in modesty, Sosthenes being his inferior [CHRYSOSTOM], or in order that the name of a "brother" of note in Corinth ( Ac 18:17) might give weight to his Epistle and might show, in opposition to his detractors that he was supported by leading brethren. Gallio had driven the Jews who accused Paul from the judgment-seat. The Greek mob, who disliked Jews, took the opportunity then of beating Sosthenes the ruler of the Jewish synagogue, while Gallio looked on and refused to interfere, being secretly pleased that the mob should second his own contempt for the Jews. Paul probably at this time had showed sympathy for an adversary in distress, which issued in the conversion of the latter. So Crispus also, the previous chief ruler of the synagogue had been converted. Saul the persecutor turned into Paul the apostle, and Sosthenes the leader in persecution against that apostle, were two trophies of divine grace that, side by side, would appeal with double power to the Church at Corinth [BIRKS].
2. the church of God--He calls it so notwithstanding its many blots. Fanatics and sectaries vainly think to anticipate the final sifting of the wheat and tares ( Mt 13:27-30). It is a dangerous temptation to think there is no church where there is not apparent perfect purity. He who thinks so, must at last separate from all others and think himself the only holy man in the world, or establish a peculiar sect with a few hypocrites. It was enough for Paul in recognizing the Corinthians as a church, that he saw among them evangelical doctrine, baptism, and the Lord's Supper" [C ALVIN]. It was the Church of God, not of this or of that favorite leader [CHRYSOSTOM].
at Corinth--a church at dissolute Corinth--what a paradox of grace!
sanctified--consecrated, or set apart as holy to God in (by union with) Christ Jesus. In the Greek there are no words "to them that are"; translate simply, "men sanctified."
called to be saints--rather, "called saints"; saints by calling: applied by Paul to all professing members of the Church. As "sanctified in Christ" implies the fountain sources of holiness, the believer's original sanctification in Christ ( 1Co 6:11; Heb 10:10, 14; 1Pe 1:2) in the purposes of God's grace, so "called saints" refers to their actual call ( Ro 8:30), and the end of that call that they should be holy ( 1Pe 1:15).
with all that in every place call upon . . . Christ--The Epistle is intended for these also, as well as for the Corinthians. The true CATHOLIC CHURCH (a term first used by IGNATIUS [Epistle to the Smyræans, 8]): not consisting of those who call themselves from Paul, Cephas, or any other eminent leader ( 1Co 1:12), but of all, wherever they be, who call on Jesus as their Saviour in sincerity (compare 2Ti 2:22). Still a general unity of discipline and doctrine in the several churches is implied in 1Co 4:17; 7:17; 11-16; 14-33, 36. The worship due to God is here attributed to Jesus (compare Joe 2:32; Mt 4:10; Ac 9:14).
both theirs and ours--"in every place which is their home . . . and our home also"; this is added to include the Christians throughout Achaia, not residing in Corinth, the capital ( 2Co 1:1). Paul feels the home of his converts to be also his own. Compare a similar phrase in Ro 16:13 [CONYBEARE and HOWSON]. "Ours" refers to Paul and Sosthenes, and the Corinthians' home [A LFORD]. BEZA better explains, "Both their Lord and our Lord." All believers have one and the same Lord ( 1Co 8:6; Eph 4:5); a virtual reproof of the divisions of the Corinthians, as if Christ were divided ( 1Co 1:13).
3. peace--peculiarly needed in the Corinthian church, on account of its dissensions. On this verse see on Ro 1:7.
4. He puts the causes for praise and hope among them in the foreground, not to discourage them by the succeeding reproof, and in order to appeal to their better selves.
my God-- ( Ro 1:8; Php 1:3).
always--(Compare Php 1:4).
the grace . . . given you--(Compare 1Co 1:7).
by . . . Christ--literally, "IN Jesus Christ" given you as members in Christ.
5. utterance--ALFORD from M ENOCHIUS translates, "doctrine." Ye are rich in preachers or the preaching of the word, and rich in knowledge or apprehension of it: literally "(the) word (preached)." English Version (as in 2Co 8:7) is better: for Paul, purposing presently to dwell on the abuse of the two gifts on which the Corinthians most prided themselves, utterance (speech) and knowledge ( 1Co 1:20; 3:18; 4:19; 1Co 13:1-14:40), previously gains their goodwill by congratulating them on having those gifts.
6. According as the testimony of (of, and concerning) Christ (who is both the object and author of this testimony [BENGEL]; 1Co 2:1; 1Ti 2:6; 2Ti 1:8) was confirmed among [ALFORD] you; that is, by God, through my preaching and through the miracles accompanying it ( 1Co 12:3; Mr 16:20; 2Co 1:21, 22; Ga 3:2, 5; Eph 4:7, 8; Heb 2:4). God confirmed (compare Php 1:7; Heb 2:3), or gave effect to the Gospel among (or better as English Version, "in") the Corinthians by their accepting it and setting their seal to its truth, through the inward power of His Spirit, and the outward gifts and miracles accompanying it [C ALVIN].
7. ye come behind--are inferior to other Christians elsewhere [GROTIUS].
in no gift--not that all had all gifts, but different persons among them had different gifts ( 1Co 12:4, &c.).
waiting for . . . coming of . . . Christ--The crowning proof of their "coming behind in no gift." Faith, hope, and love, are all exercised herein (compare 2Ti 4:8; Tit 2:13). "Leaving to others their MEMENTO MORI (remember death), do thou earnestly cherish this joyous expectation of the Lord's coming" [BENGEL]. The Greek verb implies, "to expect constantly, not only for a certain time, but even to the end till the expected event happens" ( Ro 8:19, [TITTMANN, Greek Synonyms of the New Testament]).
8. Who--God, 1Co 1:4 (not Jesus Christ, 1Co 1:7, in which case it would be "in His day").
unto the end--namely, "the coming of Christ."
blameless in the day of . . . Christ-- ( 1Th 5:23). After that day there is no danger ( Eph 4:30; Php 1:6). Now is our day to work, and the day of our enemies to try us: then will be the day of Christ, and of His glory in the saints [B ENGEL].
9. faithful--to His promises ( Php 1:6; 1Th 5:24).
called--according to His purpose ( Ro 8:28).
unto . . . fellowship of . . . Jesus--to be fellow heirs with Christ ( Ro 8:17-28), like Him sons of God and heirs of glory ( Ro 8:30; 2Th 2:14; 1Pe 5:10; 1Jo 1:3). CHRYSOSTOM remarks that the name of Christ is oftener mentioned in this than in any other Epistle, the apostle designing thereby to draw them away from their party admiration of particular teachers to Christ alone.
10. Now--Ye already have knowledge, utterance, and hope, maintain also love.
brethren--The very title is an argument for love.
by . . . Christ--whom Paul wishes to be all in all to the Corinthians, and therefore names Him so often in this chapter.
speak . . . same thing--not speaking different things as ye do ( 1Co 1:12), in a spirit of variance.
divisions--literally, "splits," "breaches."
but--"but rather."
perfectly joined together--the opposite word to "divisions." It is applied to healing a wound, or making whole a rent.
mind . . . judgment--the view taken by the understanding, and the practical decision arrived at [CONYBEARE and HOWSON], as to what is to be done. The mind, within, refers to things to be believed: the judgment is displayed outwardly in things to be done [BENGEL]. Disposition--opinion [ALFORD].
11. ( 1Co 11:18).
by them . . . of . . . house of Chloe--They seem to have been alike in the confidence of Paul and of the Corinthians. The Corinthians "wrote" to the apostle ( 1Co 7:1), consulting him concerning certain points; marriage, the eating of things offered to idols, the decorum to be observed by women in religious assemblies. But they said not a syllable about the enormities and disorders that had crept in among them. That information reached Paul by other quarters. Hence his language about those evils is, "It hath been declared unto me," &c.; "It is reported commonly" ( 1Co 5:1, 2). All this he says before he refers to their letter, which shows that the latter did not give him any intimation of those evils. An undesigned proof of genuineness [PALEY, Horæ Paulinæ]. Observe his prudence: He names the family, to let it be seen that he made his allegation not without authority: he does not name the individuals, not to excite odium against them. He tacitly implies that the information ought rather to have come to him directly from their presbyters, as they had consulted him about matters of less moment.
contentions--not so severe a word as "divisions," literally, "schisms" ( 1Co 1:10, Margin).
12. this I say--this is what I mean in saying "contentions" ( 1Co 1:11).
every one of you saith--Ye say severally, "glorying in men" ( 1Co 1:31; 1Co 3:21, 22), one, I am of Paul; another, I am of Apollos, &c. Not that they formed definite parties, but they individually betrayed the spirit of party in contentions under the name of different favorite teachers. Paul will not allow himself to be flattered even by those who made his name their party cry, so as to connive at the dishonor thereby done to Christ. These probably were converted under his ministry. Those alleging the name of Apollos, Paul's successor at Corinth ( Ac 18:24, &c.), were persons attracted by his rhetorical style (probably acquired in Alexandria, 1Co 3:6), as contrasted with the "weak bodily presence" and "contemptible speech" of the apostle. Apollos, doubtless, did not willingly foster this spirit of undue preference ( 1Co 4:6, 8); nay, to discourage it, he would not repeat his visit just then ( 1Co 16:12).
I of Cephas--probably Judaizers, who sheltered themselves under the name of Peter, the apostle of the circumcision ("Cephas" is the Hebrew, "Peter" the Greek name; Joh 1:42; Ga 2:11, &c.): the subjects handled in the seventh through ninth chapters were probably suggested as matters of doubt by them. The church there began from the Jewish synagogue, Crispus the chief ruler, and Sosthenes his successor (probably), being converts. Hence some Jewish leaven, though not so much as elsewhere, is traceable ( 2Co 11:22). Petrism afterwards sprang up much more rankly at Rome. If it be wrong to boast "I am of Peter," how much more so to boast I am of the Pope!" [BENGEL].
I of Christ--A fair pretext used to slight the ministry of Paul and their other teachers ( 1Co 4:8; 2Co 10:7-11).
13. Is Christ divided?--into various parts (one under one leader, another under another) [ALFORD]. The unity of His body is not to be cut in pieces, as if all did not belong to Him, the One Head.
was Paul crucified for you?--In the Greek the interrogation implies that a strong negative answer is expected: "Was it Paul (surely you will not say so) that was crucified for you?" In the former question the majesty of "CHRIST" (the Anointed One of God) implies the impossibility of His being "divided." in the latter, Paul's insignificance implies the impossibility of his being the head of redemption, "crucified for" them, and giving his name to the redeemed. This, which is true of Paul the founder of the Church of Corinth, holds equally good of Cephas and Apollos, who had not such a claim as Paul in the Corinthian Church.
crucified . . . baptized--The cross claims us for Christ, as redeemed by Him; baptism, as dedicated to Him.
in the name--rather, "into the name" ( Ga 3:27), implying the incorporation involved in the idea of baptism.
14. I thank God's providence now, who so ordered it that I baptized none of you but Crispus (the former ruler of the synagogue, Ac 18:8) and Gaius (written by the Romans Caius, the host of Paul at Corinth, and of the church, Ro 16:23; a person therefore in good circumstances). Baptizing was the office of the deacons ( Ac 10:48) rather than of the apostles, whose office was that of establishing and superintending generally the churches. The deacons had a better opportunity of giving the necessary course of instruction preparatory to baptism. Crispus and Gaius were probably among the first converts, and hence were baptized by Paul himself, who founded the church.
15. Lest--not that Paul had this reason at the time, but God so arranged it that none might say [ALFORD].
16. household of Stephanas--"The first-fruits of Achaia," that is, among the first converted there ( 1Co 16:15, 17). It is likely that such "households" included infants ( Ac 16:33). The history of the Church favors this view, as infant baptism was the usage from the earliest ages.
17. Paul says this not to depreciate baptism; for he exalts it most highly ( Ro 6:3). He baptized some first converts; and would have baptized more, but that his and the apostles' peculiar work was to preach the Gospel, to found by their autoptic testimony particular churches, and then to superintend the churches in general.
sent me--literally, "as an apostle."
not to baptize--even in Christ's name, much less in my own.
not with wisdom of words--or speech; philosophical reasoning set off with oratorical language and secular learning, which the Corinthians set so undue a value upon ( 1Co 1:5; 2:1, 4) in Apollos, and the want of which in Paul they were dissatisfied with ( 2Co 10:10).
cross of Christ--the sum and substance of the Gospel ( 1Co 1:23; 2:2), Christ crucified.
be made of none effect--literally, "be made void" ( Ro 4:14); namely, by men thinking more of the human reasonings and eloquence in which the Gospel was set forth, than of the Gospel itself of Christ crucified, the sinner's only remedy, and God's highest exhibition of love.
18. preaching, &c.--literally, "the word," or speech as to the cross; in contrast to the "wisdom of words" (so called), 1Co 1:17.
them that perish--rather, "them that are perishing," namely, by preferring human "wisdom of words" to the doctrine of the "cross of Christ." It is not the final state that is referred to; but, "them that are in the way of perishing." So also in 2Co 2:15, 16.
us which are saved--In the Greek the collocation is more modest, "to them that are being saved (that are in the way of salvation) as," that is, to which class we belong.
power of God--which includes in it that it is the wisdom of God" ( 1Co 1:24). God's powerful instrument of salvation; the highest exhibition of God's power ( Ro 1:16). What seems to the world "weakness" in God's plan of salvation ( 1Co 1:25), and in its mode of delivery by His apostle ( 1Co 2:3) is really His mighty "power." What seems "foolishness" because wanting man's "wisdom of words" ( 1Co 1:17), is really the highest "wisdom of God" ( 1Co 1:24).
19. I will destroy--slightly altered from the Septuagint, Isa 29:14. The Hebrew is, "The wisdom of the wise shall perish, and the understanding of their prudent men shall be hid." Paul by inspiration gives the sense of the Spirit, by making GOD the cause of their wisdom perishing, &c., "I will destroy," &c.
understanding of the prudent--literally, "of the understanding ones."
20. Where--nowhere; for God "brings them to naught" ( 1Co 1:19).
the wise--generally.
the scribe--Jewish [ALFORD].
the disputer--Greek [ALFORD]. Compare the Jew and Greek of this world contrasted with the godly wise, 1Co 1:22, 23. VITRINGA thinks the reference is to the Jewish discourses in the synagogue, daraschoth, from a Hebrew root "to dispute." Compare "questions," Ac 26:3; Tit 3:9. If so, "wise" refers to Greek wisdom (compare 1Co 1:22). Paul applies Isa 33:18 here in a higher sense; there the primary reference was to temporal deliverance, here to external; 1Co 1:22, which is in threefold opposition to 1Co 1:18 there, sanctions this higher application; the Lord in the threefold character being the sole ground of glorying to His people.
of this world . . . of this world--rather, "dispensation (or age) . . . world"; the Greek words are distinct. The former is here this age or worldly order of things in a moral point of view, as opposed to the Christian dispensation or order of things. The latter is the world viewed externally and cosmically.
made foolish--shown the world's philosophy to be folly, because it lacks faith in Christ crucified [CHRYSOSTOM]. Has treated it as folly, and not used its help in converting and saving men ( 1Co 1:26, 27) [ESTIUS].
21. after that--rather, "whereas."
in the wisdom of God--in the wise arrangement of God.
world by wisdom--rather, "by its wisdom," or "its philosophy" ( Joh 1:10; Ro 1:28).
knew not God--whatever other knowledge it attained ( Ac 17:23, 27). The deistic theory that man can by the light of nature discover his duty to God, is disproved by the fact that man has never discovered it without revelation. All the stars and moon cannot make it day; that is the prerogative of the sun. Nor can nature's highest gifts make the moral day arise; that is the office of Christ. Even the Jew missed this knowledge, in so far as he followed after mere carnal world wisdom.
it pleased God--Paul refers to Jesus' words ( Lu 10:21).
by the foolishness of preaching--by that preaching which the world (unbelieving Jews and Gentiles alike) deem foolishness.
save them that believe-- ( Ro 1:16).
22. For--literally, "Since," seeing that. This verse illustrates how the "preaching" of Christ crucified came to be deemed "foolishness" ( 1Co 1:21).
a sign--The oldest manuscripts read "signs." The singular was a later correction from Mt 12:38; 16:1; Joh 2:18. The signs the Jews craved for were not mere miracles, but direct tokens from heaven that Jesus was Messiah ( Lu 11:16).
Greeks seek . . . wisdom--namely, a philosophic demonstration of Christianity. Whereas Christ, instead of demonstrative proof, demands faith on the ground of His word, and of a reasonable amount of evidence that the alleged revelation is His word. Christianity begins not with solving intellectual difficulties, but with satisfying the heart that longs for forgiveness. Hence not the refined Greeks, but the theocratic Jews were the chosen organ for propagating revelation. Again, intellectual Athens ( Ac 17:18-21, &c.) received the Gospel less readily than commercial Corinth.
23. we--Paul and Apollos.
Christ crucified--The Greek expresses not the mere fact of His crucifixion, but the permanent character acquired by the transaction, whereby He is now a Saviour ( Ga 3:1) crucified was the stone on which the Jews stumbled ( Mt 21:44). The opposition of Jew and Gentile alike shows that a religion so seemingly contemptible in its origin could not have succeeded if it had not been divine.
unto the Greeks--the oldest manuscripts read "unto the Gentiles."
24. called--(compare 1Co 1:26). The same class as the "us which are (being) saved" ( 1Co 1:18); the elect, who have obeyed the call; called effectually ( Ro 8:28, 30).
Christ--"Crucified" is not here added, because when the offense of the cross is overcome, "Christ" is received in all His relations, not only in His cross, but in His life and His future kingdom.
power--so meeting all the reasonable requirements of the Jews who sought "a sign." The cross (the death of a slave), which to the Jews (looking for a temporal Messiah) was a "stumbling-block," is really "the power of God" to the salvation of all who believe.
wisdom of God--so really exhibiting, and in the highest degree (if they would but see it), that which the Greeks sought after--wisdom ( Col 2:3).
25. foolishness of God--that is, God's plan of salvation which men deem "foolishness."
weakness of God--Christ "crucified through weakness" ( 2Co 13:4, the great stumbling-block of the Jews), yet "living by the power of God." So He perfects strength out of the weakness of His servants ( 1Co 2:3; 2Co 12:9).
26. ye see--rather, from the prominence of the verb in the Greek, "see" or "consider" (imperative) [ALFORD from Vulgate and IRENÆUS].
your calling . . . are called--Instead of the words in italics, supplied by English Version, supply, "were your callers." What Paul is dwelling on (compare 1Co 1:27, 28) is the weakness of the instrumentality which the Lord employed to convert the world [HINDS and W HATELY; so ANSELM]. However, English Version accords well with 1Co 1:24. "The whole history of the expansion of the Church is a progressive victory of the ignorant over the learned, the lowly over the lofty, until the emperor himself laid down his crown before the cross of Christ" [OLSHAUSEN].
wise . . . after the flesh--the wisdom of this world acquired by human study without the Spirit. (Contrast Mt 16:17).
27. the foolish things--a general phrase for all persons and things foolish. Even things (and those, too, foolish things) are chosen by God to confound persons, (and those too persons who are wise). This seems to me the force of the change from neuter to masculine.
to confound--The Greek is stronger, "that He might confound (or put to shame)." God confounds the wise by effecting through His instruments, without human wisdom, that the worldly wise, with it, cannot effect, namely, to bring men to salvation.
chosen . . . chosen--The repetition indicates the gracious deliberateness of God's purpose ( Jas 2:5).
28. yea, and things which are not--Yea is not in the Greek. Also some of the oldest manuscripts omit "and." Thus the clause, "things which are not" (are regarded as naught), is in apposition with "foolish . . . weak . . . base (that is, lowborn) and despised things." God has chosen all four, though regarded as things that are not, to bring to naught things that are.
29. no flesh . . . glory--For they who try to glory (boast) because of human greatness and wisdom, are "confounded" or put to shame ( 1Co 1:27). Flesh, like "the flower of the field," is beautiful, but frail ( Isa 40:6).
in his presence--We are to glory not before Him, but in Him [BENGEL].
30. But . . . ye--in contrast to them that "glory" in worldly wisdom and greatness.
of him are--not of yourselves ( Eph 2:8), but of Him ( Ro 11:36). From Him ye are (that is, have spiritual life, who once were spiritually among the "things which are not." 1Co 1:28).
in Christ--by living union with Him. Not "in the flesh" ( 1Co 1:26, 29).
of God--from God; emanating from Him and sent by Him.
is made unto us--has been made to us, to our eternal gain.
wisdom--unattainable by the worldly mode of seeking it ( 1Co 1:19, 20; contrast Col 2:3; Pr 8:1-36; Isa 9:6). By it we become "wise unto salvation," owing to His wisdom in originating and executing the plan, whereas once we were "fools."
righteousness--the ground of our justification ( Jer 23:5, 6; Ro 4:25; 2Co 5:21); whereas once we were "weak" ( Ro 5:6). Isa 42:21; 45:24.
sanctification--by His Spirit; whereas formerly we were "base." Hereafter our righteousness and sanctification alike shall be both perfect and inherent. Now the righteousness wherewith we are justified is perfect, but not inherent; that wherewith we are sanctified is inherent, but not perfect [HOOKER]. Now sanctification is perfect in principle, but not in attainment. These two are joined in the Greek as forming essentially but one thing, as distinguished from the "wisdom" in devising and executing the plan for us ("abounded toward us in all wisdom," Eph 1:8), and "redemption," the final completion of the scheme in the deliverance of the body (the position of "redemption" last shows that this limited sense is the one intended here). Lu 21:28; Ro 8:23; Eph 1:14; 4:30.
redemption--whereas once we were "despised."
31. glory in . . . Lord-- ( Jer 9:23, 24) --in opposition to "flesh glorying in His presence" ( 1Co 1:29). In contrast to morbid slavish self-abasement, Paul joins with humility the elevating consciousness of our true dignity in Christ. He who glories is to glory in the Lord, not in the flesh, nor in the world.
1Co 2:1-16. PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT.
1. And I--"So I" [CONYBEARE] as one of the "foolish, weak, and despised" instruments employed by God ( 1Co 1:27, 28); "glorying in the Lord," not in man's wisdom ( 1Co 1:31). Compare 1Co 1:23, "We."
when I came-- ( Ac 18:1, &c.). Paul might, had he pleased, have used an ornate style, having studied secular learning at Tarsus of Cilicia, which S TRABO preferred as a school of learning to Athens or Alexandria; here, doubtless, he read the Cilician Aratus' poems (which he quotes, Ac 17:28), and Epimenides ( Tit 1:12), and Menander ( 1Co 15:33). Grecian intellectual development was an important element in preparing the way for the Gospel, but it failed to regenerate the world, showing that for this a superhuman power is needed. Hellenistic (Grecizing) Judaism at Tarsus and Alexandria was the connecting link between the schools of Athens and those of the Rabbis. No more fitting birthplace could there have been for the apostle of the Gentiles than Tarsus, free as it was from the warping influences of Rome, Alexandria, and Athens. He had at the same time Roman citizenship, which protected him from sudden violence. Again, he was reared in the Hebrew divine law at Jerusalem. Thus, as the three elements, Greek cultivation, Roman polity ( Lu 2:1), and the divine law given to the Jews, combined just at Christ's time, to prepare the world for the Gospel, so the same three, by God's marvellous providence, met together in the apostle to the Gentiles [CONYBEARE and HOWSON].
testimony of God--"the testimony of Christ" ( 1Co 1:6); therefore Christ is God.
2. The Greek implies, "The only definite thing that I made it my business to know among you, was to know Jesus Christ (His person) and Him crucified (His office)" [ALFORD], not exalted on the earthly throne of David, but executed as the vilest malefactor. The historical fact of Christ's crucifixion had probably been put less prominently forward by the seekers after human wisdom in the Corinthian church, to avoid offending learned heathens and Jews. Christ's person and Christ's office constitute the sum of the Gospel.
3. I--the preacher: as 1Co 2:2 describes the subject, "Christ crucified," and 1Co 2:4 the mode of preaching: "my speech . . . not with enticing words," "but in demonstration of the Spirit."
weakness--personal and bodily ( 2Co 10:10; 12:7, 9; Ga 4:13).
trembling--(compare Php 2:12). Not personal fear, but a trembling anxiety to perform a duty; anxious conscientiousness, as proved by the contrast to "eye service" ( Eph 6:5) [CONYBEARE and HOWSON].
4. my speech--in private.
preaching--in public [BENGEL]. ALFORD explains it, My discourse on doctrines, and my preaching or announcement of facts.
enticing--rather, "persuasive."
man's wisdom--man's is omitted in the oldest authorities. Still "wisdom" does refer to "man's" wisdom.
in demonstration of . . . Spirit, &c.--Persuasion is man's means of moving his fellow man. God's means is demonstration, leaving no doubt, and inspiring implicit faith, by the powerful working of the Spirit (then exhibited both outwardly by miracles, and inwardly by working on the heart, now in the latter and the more important way only, Mt 7:29; Ac 6:10; Heb 4:12; compare also Ro 15:19). The same simple power accompanies divine truth now, producing certain persuasion and conversion, when the Spirit demonstrates by it.
5. stand in . . . wisdom of men--rest on it, owe its origin and continuance to it.
6, 7. Yet the Gospel preaching, so far from being at variance with true "wisdom," is a wisdom infinitely higher than that of the wise of the world.
we speak--resuming "we" (preachers, I, Apollos, &c.) from "we preach" ( 1Co 1:28), only that here, "we speak" refers to something less public (compare 1Co 2:7, 13, "mystery . . . hidden") than "we preach," which is public. For "wisdom" here denotes not the whole of Christian doctrine, but its sublimer and deeper principles.
perfect--Those matured in Christian experience and knowledge alone can understand the true superiority of the Christian wisdom which Paul preached. Distinguished not only from worldly and natural men, but also from babes, who though "in Christ" retain much that is "carnal" ( 1Co 3:1, 2), and cannot therefore understand the deeper truths of Christianity ( 1Co 14:20; Php 3:15; Heb 5:14). Paul does not mean by the "mystery" or "hidden wisdom" ( 1Co 2:7) some hidden tradition distinct from the Gospel (like the Church of Rome's disciplina arcani and doctrine of reserve), but the unfolding of the treasures of knowledge, once hidden in God's counsels, but now announced to all, which would be intelligently comprehended in proportion as the hearer's inner life became perfectly transformed into the image of Christ. Compare instances of such "mysteries," that is, deeper Christian truths, not preached at Paul's first coming to Corinth, when he confined himself to the fundamental elements ( 1Co 2:2), but now spoken to the "perfect" ( 1Co 15:51; Ro 11:25; Eph 3:5, 6). "Perfect" is used not of absolute perfection, but relatively to "babes," or those less ripe in Christian growth (compare Php 3:12, 15, with 1Jo 2:12-14). "God" ( 1Co 2:7) is opposed to the world, the apostles to "the princes [great and learned men] of this world" ( 1Co 2:8; compare 1Co 1:20) [BENGEL].
come to naught--nothingness ( 1Co 1:28). They are transient, not immortal. Therefore, their wisdom is not real [BENGEL]. Rather, translate with A LFORD, "Which are being brought to naught," namely, by God's choosing the "things which are not (the weak and despised things of the Gospel), to bring to naught (the same verb as here) things that are" ( 1Co 1:28).
7. wisdom of God--emphatically contrasted with the wisdom of men and of this world ( 1Co 2:5, 6).
in a mystery--connected in construction with "we speak": We speak as dealing with a mystery; that is not something to be kept hidden, but what heretofore was so, but is now revealed. Whereas the pagan mysteries were revealed only to a chosen few, the Gospel mysteries were made known to all who would obey the truth. "If our Gospel be hid, it is hid to them that are lost" ( 2Co 4:3), "whom the God of this world hath blinded." Ordinarily we use "mystery" in reference to those from whom the knowledge is withheld; the apostles, in reference to those to whom it is revealed [WHATELY]. It is hidden before it is brought forward, and when it is brought forward it still remains hidden to those that are imperfect [BENGEL].
ordained--literally, "foreordained" (compare 1Co 2:9), "prepared for them that love Him."
before the world--rather, "before the ages" (of time), that is, from eternity. This infinitely antedates worldly wisdom in antiquity. It was before not only the wisdom of the world, but eternally before the world itself and its ages.
to our glory--ours both now and hereafter, from "the Lord of glory" ( 1Co 2:8), who brings to naught "the princes of this world."
8. Which--wisdom. The strongest proof of the natural man's destitution of heavenly wisdom.
crucified . . . Lord of glory--implying the inseparable connection of Christ's humanity and His divinity. The Lord of glory (which He had in His own right before the world was, Joh 17:4, 24) was crucified.
9. But--(it has happened) as it is written.
Eye hath not seen, &c.--ALFORD translates, "The things which eye saw not . . . the things which God prepared . . . to us God revealed through His Spirit." Thus, however, the "but" of 1Co 2:10 is ignored. Rather construe, as ESTIUS, "('We speak,' supplied from 1Co 2:8), things which eye saw not (heretofore), . . . things which God prepared . . . But God revealed them to us," &c. The quotation is not a verbatim one, but an inspired exposition of the "wisdom" ( 1Co 2:6, from Isa 64:4). The exceptive words, "O God, beside (that is, except) Thee," are not quoted directly, but are virtually expressed in the exposition of them ( 1Co 2:10), "None but thou, O God, seest these mysteries, and God hath revealed them to us by His Spirit."
entered--literally, "come up into the heart." A Hebraism (compare, Jer 3:16, Margin). In Isa 64:4 it is "Prepared (literally, 'will do') for him that waiteth for Him"; here, "for them that love Him." For Isaiah spake to them who waited for Messiah's appearance as future; Paul, to them who love Him as having actually appeared ( 1Jo 4:19); compare 1Co 2:12, "the things that are freely given to us of God"
10. revealed . . . by . . . Spirit--The inspiration of thoughts (so far as truth essential to salvation is concerned) makes the Christian ( 1Co 3:16; 12:3; Mt 16:17; Joh 16:13; 1Jo 2:20, 27); that of words, the PROPHET ( 2Sa 23:1, 2; 1Ki 13:1, 5), "by the word of the Lord" ( 1Co 2:13; Joh 20:30, 31; 2Pe 1:21). The secrets of revelation are secret to some, not because those who know them will not reveal them (for indeed, the very notion of revelation implies an unveiling of what had been veiled), but because those to whom they are announced have not the will or power to comprehend them. Hence the Spirit-taught alone know these secrets ( Ps 25:14; Pr 3:32; Joh 7:17; 15:15).
unto us--the "perfect" or fully matured in Christian experience ( 1Co 2:6). Intelligent men may understand the outline of doctrines; but without the Holy Spirit's revelation to the heart, these will be to them a mere outline--a skeleton, correct perhaps, but wanting life [W HATLEY, Cautions for the Times, 14], ( Lu 10:21).
the Spirit searcheth--working in us and with our spirits (compare Ro 8:16, 26, 27). The Old Testament shows us God (the Father) for us. The Gospels, God (the Son) with us. The Acts and Epistles, God (the Holy Ghost) in us [MONOD], ( Ga 3:14).
deep things of God-- ( Ps 92:5). His divine nature, attributes, and counsels. The Spirit delights to explore the infinite depths of His own divine mind, and then reveal them to us, according as we are capable of understanding them ( De 29:29). This proves the personality and Godhead of the Holy Ghost. Godhead cannot be separated from the Spirit of God, as manhood cannot be separated from the Spirit of man [BENGEL].
11. what man, &c.--literally, "who of men knoweth the things of a man, save the spirit of that man?"
things of God knoweth no man--rather, "none knoweth," not angel or man. This proves the impossibility of any knowing the things of God, save by the Spirit of God (who alone knows them, since even in the case of man, so infinitely inferior in mind to God, none of his fellow men, but his own spirit alone knows the things hidden within him).
12. we . . . received, not . . . spirit of . . . world--the personal evil "spirit that now worketh in the children of disobedience" ( Eph 2:2). This spirit is natural in the unregenerate, and needs not to be received.
Spirit which is of God--that is, which comes from God. We have received it only by the gift of God, whose Spirit it is, whereas our own spirit is the spirit that is in us men ( 1Co 2:11).
that we might know . . . things . . . freely given . . . of God--present experimental knowledge, to our unspeakable comfort, of His deep mysteries of wisdom, and of our future possession of the good "things which God hath prepared for them that love Him" ( 1Co 2:9).
13. also--We not only know by the Holy Ghost, but we also speak the "things freely given to us of God" ( 1Co 2:12).
which the Holy Ghost teacheth--The old manuscripts read "the Spirit" simply, without "Holy."
comparing spiritual things with spiritual--expounding the Spirit-inspired Old Testament Scripture, by comparison with the Gospel which Jesus by the same Spirit revealed [GROTIUS]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types [CHRYSOSTOM]. So the Greek word is translated, "comparing" ( 2Co 10:12). WAHL (Key of the New Testament) translates, "explaining (as the Greek is translated, Ge 40:8, the Septuagint) to spiritual (that is, Spirit-taught) men, spiritual things (the things which we ourselves are taught by the Spirit)." Spirit-taught men alone can comprehend spiritual truths. This accords with 1Co 2:6, 9, 10, 14, 15; 1Co 3:1. ALFORD translates, "Putting together (combining) spirituals with spirituals"; that is, attaching spiritual words to spiritual things, which we should not do, if we were to use words of worldly wisdom to expound spiritual things (so 1Co 2:1, 4; 1Pe 4:11). Perhaps the generality of the neuters is designed to comprehend these several notions by implication. Comparing, or combining, spirituals with spirituals; implying both that spiritual things are only suited to spiritual persons (so "things" comprehended persons, 1Co 1:27), and also that spiritual truths can only be combined with spiritual (not worldly-wise) words; and lastly, spirituals of the Old and New Testaments can only be understood by mutual comparison or combination, not by combination with worldly "wisdom," or natural perceptions ( 1Co 1:21, 22; 2:1, 4-9; compare Ps 119:18).
14. natural man--literally, "a man of animal soul." As contrasted with the spiritual man, he is governed by the animal soul, which overbears his spirit, which latter is without the Spirit of God ( Jude 19). So the animal (English Version, "natural") body, or body led by the lower animal nature (including both the mere human fallen reason and heart), is contrasted with the Spirit-quickened body ( 1Co 15:44-46). The carnal man (the man led by bodily appetites, and also by a self-exalting spirit, estranged from the divine life) is closely akin; so too the "earthly." "Devilish," or "demon-like"; "led by an evil spirit," is the awful character of such a one, in its worst type ( Jas 3:15).
receiveth not--though they are offered to him, and are "worthy of being received by all men" ( 1Ti 1:15).
they are foolishness unto him--whereas he seeks "wisdom" ( 1Co 1:22).
neither can he--Not only does he not, but he cannot know them, and therefore has no wish to "receive" them ( Ro 8:7).
15. He that is spiritual--literally, "the spiritual (man)." In 1Co 2:14, it is "A [not 'the,' as English Version] natural man." The spiritual is the man distinguished above his fellow men, as he in whom the Spirit rules. In the unregenerate, the spirit which ought to be the organ of the Holy Spirit (and which is so in the regenerate), is overridden by the animal soul, and is in abeyance, so that such a one is never called "spiritual."
judgeth all things--and persons, by their true standard (compare 1Co 6:2-4; 1Jo 4:1), in so far as he is spiritual. "Discerneth . . . is discerned," would better accord with the translation of the same Greek ( 1Co 2:14). Otherwise for "discerned," in 1Co 2:14, translate, "judged of," to accord with the translation, "judgeth . . . is judged" in this fifteenth verse. He has a practical insight into the verities of the Gospel, though he is not infallible on all theoretical points. If an individual may have the Spirit without being infallible, why may not the Church have the Spirit, and yet not be infallible (a refutation of the plea of Rome for the Church's infallibility, from Mt 28:20; Joh 16:13)? As the believer and the Church have the Spirit, and are yet not therefore impeccable, so he and the Church have the Spirit, and yet are not infallible or impeccable. He and the Church are both infallible and impeccable, only in proportion to the degree in which they are led by the Spirit. The Spirit leads into all truth and holiness; but His influence on believers and on the Church is as yet partial. Jesus alone, who had the Spirit without measure ( Joh 3:34), is both infallible and impeccable. Scripture, because it was written by men, who while writing were infallibly inspired, is unmixed truth ( Pr 28:5; 1Jo 2:27).
16. For--proof of 1Co 2:15, that the spiritual man "is judged of no man." In order to judge the spiritual man, the ordinary man must "know the mind of the Lord." But "who of ordinary men knows" that?
that he may instruct him--that is, so as to be able to set Him right as His counsellor (quoted from Isa 40:13, 14). So the Septuagint translates the Greek verb, which means to "prove," in Ac 9:22. Natural men who judge spiritual men, living according to the mind of God ("We have the mind of Christ"), are virtually wishing to instruct God, and bring Him to another mind, as counsellors setting to right their king.
we have the mind of Christ--in our degree of capability to apprehend it. Isa 40:13, 14 refers to JEHOVAH: therefore, as it is applied here to Christ, He is Jehovah.
1Co 3:1-23. PAUL COULD NOT SPEAK TO THEM OF DEEP SPIRITUAL TRUTHS, AS THEY WERE CARNAL, CONTENDING FOR THEIR SEVERAL TEACHERS; THESE ARE NOTHING BUT WORKERS FOR GOD, TO WHOM THEY MUST GIVE ACCOUNT IN THE DAY OF FIERY JUDGMENT. THE HEARERS ARE GOD'S TEMPLE, WHICH THEY MUST NOT DEFILE BY CONTENTIONS FOR TEACHERS, WHO, AS WELL AS ALL THINGS, ARE THEIRS, BEING CHRIST'S.
1. And I--that is, as the natural (animal) man cannot receive, so I also could not speak unto you the deep things of God, as I would to the spiritual; but I was compelled to speak to you as I would to MEN OF FLESH. The oldest manuscripts read this for "carnal." The former (literally, "fleshy") implies men wholly of flesh, or natural. Carnal, or fleshly, implies not they were wholly natural or unregenerate ( 1Co 2:14), but that they had much of a carnal tendency; for example their divisions. Paul had to speak to them as he would to men wholly natural, inasmuch as they are still carnal ( 1Co 3:3) in many respects, notwithstanding their conversion ( 1Co 1:4-9).
babes--contrasted with the perfect (fully matured) in Christ ( Col 1:28; compare Heb 5:13, 14). This implies they were not men wholly of flesh, though carnal in tendencies. They had life in Christ, but it was weak. He blames them for being still in a degree (not altogether, compare 1Co 1:5, 7; therefore he says as) babes in Christ, when by this time they ought to have "come unto a perfect man, unto the measure of the stature of the fulness of Christ" ( Eph 4:13). In Ro 7:14, also the oldest manuscripts read, "I am a man of flesh."
2. ( Heb 5:12).
milk--the elementary "principles of the doctrine of Christ."
3. envying--jealousy, rivalry. As this refers to their feelings, "strife" refers to their words, and "divisions" to their actions [BENGEL]. There is a gradation, or ascending climax: envying had produced strife, and strife divisions (factious parties) [GROTIUS]. His language becomes severer now as He proceeds; in 1Co 1:11 he had only said "contentions," he now multiplies the words (compare the stronger term, 1Co 4:6, than in 1Co 3:21).
carnal--For "strife" is a "work of the flesh" ( Ga 5:20). The "flesh" includes all feelings that aim not at the glory of God, and the good of our neighbor, but at gratifying self.
walk as men--as unregenerate men (compare Mt 16:23). "After the flesh, not after the Spirit" of God, as becomes you as regenerate by the Spirit ( Ro 8:4; Ga 5:25, 26).
4. ( 1Co 1:12).
are ye not carnal--The oldest manuscripts read, "Are ye not men?" that is, "walking as men" unregenerate ( 1Co 3:3).
5. Who then--Seeing then that ye severally strive so for your favorite teachers, "Who is (of what intrinsic power and dignity) Paul?" If so great an apostle reasons so of himself, how much more does humility, rather than self-seeking, become ordinary ministers!
Paul . . . Apollos--The oldest manuscripts read in the reverse order, "Apollos," &c. Paul." He puts Apollos before himself in humility.
but ministers, &c.--The oldest manuscripts have no "but." "Who is Apollos . . . Paul? (mere) ministers (a lowly word appropriate here, servants), by whom (not "in whom"; by whose ministrations) ye believed."
as . . . Lord gave to every man--that is, to the several hearers, for it was GOD that "gave the increase" ( 1Co 3:6).
6. I . . . planted, Apollos watered-- ( Ac 18:1; 19:1). Apollos at his own desire ( Ac 18:27) was sent by the brethren to Corinth, and there followed up the work which Paul had begun.
God gave the increase--that is, the growth ( 1Co 3:10; Ac 18:27). "Believed through grace." Though ministers are nothing, and God all in all, yet God works by instruments, and promises the Holy Spirit in the faithful use of means. This is the dispensation of the Spirit, and ours is the ministry of the Spirit.
7. neither is he that . . . anything . . . but God--namely, is all in all. "God" is emphatically last in the Greek, "He that giveth the increase (namely), GOD." Here follows a parenthesis, 1Co 3:8-21, where "Let no man glory in men" stands in antithetic contrast to "God" here.
8. one--essentially in their aim they are one, engaged in one and the same ministry; therefore they ought not to be made by you the occasion of forming separate parties.
and every man--rather "but every man." Though in their service or ministry, they are essentially "one," yet every minister is separately responsible in "his own" work, and "shall receive his own (emphatically repeated) reward, according to his own labor." The reward is something over and above personal salvation ( 1Co 3:14, 15; 2Jo 8). He shall be rewarded according to, not his success or the amount of work done, but "according to his own labor." It shall be said to him, "Well done, thou good and (not successful, but) faithful servant, enter thou into the joy of thy Lord" ( Mt 25:23).
9. Translate, as the Greek collocation of words, and the emphasis on "God" thrice repeated, requires, "For (in proof that "each shall receive reward according to his own labor," namely, from God) it is of God that we are the fellow workers (laboring with, but under, and belonging to Him as His servants, 2Co 5:20; 6:1; compare Ac 15:4; see on 1Th 3:2) of God that ye are the field (or tillage), of God that ye are the building" [ALFORD]. "Building" is a new image introduced here, as suited better than that of husbandry, to set forth the different kinds of teaching and their results, which he is now about to discuss. "To edify" or "build up" the Church of Christ is similarly used ( Eph 2:21, 22; 4:29).
10. grace . . . given unto me--Paul puts this first, to guard against seeming to want humility, in pronouncing himself "a WISE master builder," in the clause following [CHRYSOSTOM]. The "grace" is that "given" to him in common with all Christians ( 1Co 3:5), only proportioned to the work which God had for him to do [A LFORD].
wise--that is, skilful. His skill is shown in his laying a foundation. The unskilful builder lays none ( Lu 6:49). Christ is the foundation ( 1Co 3:11).
another--who ever comes after me. He does not name Apollos; for he speaks generally of all successors, whoever they be. His warning, "Let every man (every teacher) take heed how," &c., refers to other successors rather than Apollos, who doubtless did not, as they, build wood, hay, &c., on the foundation (compare 1Co 4:15). "I have done my part, let them who follow me see (so the Greek for 'take heed') to theirs" [BENGEL].
how--with what material [ALFORD]. How far wisely, and in builder-like style ( 1Pe 4:11).
buildeth thereupon--Here the building or superstructure raised on Christ the "foundation," laid by Paul ( 1Co 2:2) is not, as in Eph 2:20, 21, the Christian Church made up of believers, the "lively stones" ( 1Pe 2:5), but the doctrinal and practical teaching which the teachers who succeeded Paul, superadded to his first teaching; not that they taught what was false, but their teaching was subtle and speculative reasoning, rather than solid and simple truth.
11. ( Isa 28:16; Ac 4:12; Eph 2:20).
For--my warning ("take heed," &c. 1Co 3:10) is as to the superstructure ("buildeth thereupon"), not as to the foundation: "For other foundation can no man lay, than that which has (already) been laid (by God) Jesus Christ," the person, not the mere abstract doctrine about Him, though the latter also is included; Jesus, GOD-S AVIOUR; Christ, MESSIAH or ANOINTED.
can--A man can not lay any other, since the only one recognized by God has been already laid.
12. Now--rather, "But." The image is that of a building on a solid foundation, and partly composed of durable and precious, partly of perishable, materials. The "gold, silver, precious stones," which all can withstand fire ( Re 21:18, 19), are teachings that will stand the fiery test of judgment; "wood, hay, stubble," are those which cannot stand it; not positive heresy, for that would destroy the foundation, but teaching mixed up with human philosophy and Judaism, curious rather than useful. Besides the teachings, the superstructure represents also the persons cemented to the Church by them, the reality of whose conversion, through the teachers' instrumentality, will be tested at the last day. Where there is the least grain of real gold of faith, it shall never be lost ( 1Pe 1:7; compare 1Co 4:12). On the other hand, the lightest straw feeds the fire [B ENGEL] ( Mt 5:19).
13. Every man's work--each teacher's superstructure on the foundation.
the day--of the Lord ( 1Co 1:8; Heb 10:25; 1Th 5:4). The article is emphatic, "The day," that is, the great day of days, the long expected day.
declare it--old English for "make it clear" ( 1Co 4:4).
it shall be revealed by fire--it, that is, "every man's work." Rather, "He," the Lord, whose day it is ( 2Th 1:7, 8). Translate literally, "is being revealed (the present in the Greek implies the certainty and nearness of the event, Re 22:10, 20) in fire" ( Mal 3:3; 4:1). The fire (probably figurative here, as the gold, hay, &c.) is not purgatory (as Rome teaches, that is, purificatory and punitive), but probatory, not restricted to those dying in "venial sin"; the supposed intermediate class between those entering heaven at once, and those dying in mortal sin who go to hell, but universal, testing the godly and ungodly alike ( 2Co 5:10; compare Mr 9:49). This fire is not till the last day, the supposed fire of purgatory begins at death. The fire of Paul is to try the works, the fire of purgatory the persons, of men. Paul's fire causes "loss" to the sufferers; Rome's purgatory, great gain, namely, heaven at last to those purged by it, if only it were true. Thus this passage, quoted by Rome for, is altogether against, purgatory. "It was not this doctrine that gave rise to prayers for the dead; but the practice of praying for the dead [which crept in from the affectionate but mistaken solicitude of survivors] gave rise to the doctrine" [WHATELY].
14. abide--abide the testing fire ( Mt 3:11, 12).
which he hath built thereupon--which he built on the foundation.
reward--wages, as a builder, that is, teacher. His converts built on Christ the foundation, through his faithful teaching, shall be his "crown of rejoicing" ( 2Co 1:14; Php 2:16; 1Th 2:19).
15. If . . . be burnt--if any teacher's work consist of such materials as the fire will destroy [ALFORD].
suffer loss--that is, forfeit the special "reward"; not that he shall lose salvation (which is altogether a free gift, not a "reward" or wages), for he remains still on the foundation ( 1Co 3:12; 2Jo 6).
saved; yet so as by fire--rather, "so as through fire" ( Zec 3:2; Am 4:11; Jude 23). "Saved, yet not without fire" ( Ro 2:27) [BENGEL]. As a builder whose building, not the foundation, is consumed by fire, escapes, but with the loss of his work [ALFORD]; as the shipwrecked merchant, though he has lost his merchandise, is saved, though having to pass through the waves [BENGEL]; Mal 3:1, 2; 4:1, give the key to explain the imagery. The "Lord suddenly coming to His temple" in flaming "fire," all the parts of the building which will not stand that fire will be consumed; the builders will escape with personal salvation, but with the loss of their work, through the midst of the conflagration [ALFORD]. Again, a distinction is recognized between minor and fundamental doctrines (if we regard the superstructure as representing the doctrines superadded to the elementary essentials); a man may err as to the former, and yet be saved, but not so as to the latter (compare Php 3:15).
16. Know ye not--It is no new thing I tell you, in calling you "God's building"; ye know and ought to remember, ye are the noblest kind of building, "the temple of God."
ye--all Christians form together one vast temple. The expression is not, "ye are temples," but "ye are the temple" collectively, and "lively stones" ( 1Pe 2:5) individually.
God . . . Spirit--God's indwelling, and that of the Holy Spirit, are one; therefore the Holy Spirit is God. No literal "temple" is recognized by the New Testament in the Christian Church. The only one is the spiritual temple, the whole body of believing worshippers in which the Holy Spirit dwells ( 1Co 6:19; Joh 4:23, 24). The synagogue, not the temple, was the model of the Christian house of worship. The temple was the house of sacrifice, rather than of prayer. Prayers in the temple were silent and individual ( Lu 1:10; 18:10-13), not joint and public, nor with reading of Scripture, as in the synagogue. The temple, as the name means (from a Greek root "to dwell"), was the earthly dwelling-place of God, where alone He put His name. The synagogue (as the name means an assembly) was the place for assembling men. God now too has His earthly temple, not one of wood and stone, but the congregation of believers, the "living stones" on the "spiritual house." Believers are all spiritual priests in it. Jesus Christ, our High Priest, has the only literal priesthood ( Mal 1:11; Mt 18:20; 1Pe 2:5) [VITRINGA].
17. If any . . . defile . . . destroy--rather as the Greek verb is the same in both cases, "destroy . . . destroy." God repays in kind by a righteous retaliation. The destroyer shall himself be destroyed. As temporal death was the penalty of marring the material temple ( Le 16:2; Da 5:2, 3, 30), so eternal death is the penalty of marring the spiritual temple--the Church. The destroyers here ( 1Co 3:16, 17), are distinct from the unwise or unskilful builders ( 1Co 3:12, 15); the latter held fast the "foundation" ( 1Co 3:11), and, therefore, though they lose their work of superstructure and the special reward, yet they are themselves saved; the destroyers, on the contrary, assailed with false teaching the foundation, and so subvert the temple itself, and shall therefore be destroyed. (See on 1Co 3:10), [ESTIUS and NEANDER]. I think Paul passes here from the teachers to all the members of the Church, who, by profession, are "priests unto God" ( Ex 19:6; 1Pe 2:9; Re 1:6). As the Aaronic priests were doomed to die if they violated the old temple ( Ex 28:43), so any Christian who violates the sanctity of the spiritual temple, shall perish eternally ( Heb 12:14; 10:26, 31).
holy--inviolable ( Hab 2:20).
which temple ye are--rather, "the which (that is, holy) are ye" [ALFORD], and, therefore, want of holiness on the part of any of you (or, as ESTIUS, "to tamper with the foundation in teaching you") is a violation of the temple, which cannot be let to pass with impunity. GROTIUS supports English Version.
18. seemeth--that is, is, and is regarded by himself and others.
wise in this world--wise in mere worldly wisdom ( 1Co 1:20).
let him become a fool--by receiving the Gospel in its unworldly simplicity, and so becoming a fool in the world's sight [ALFORD]. Let him no longer think himself wise, but seek the true wisdom from God, bringing his understanding into captivity to the obedience of faith [ESTIUS].
19. with God--in the judgment of God.
it is written--in Job 5:13. The formula of quoting SCRIPTURE used here, establishes the canonicity of Job.
He taketh . . . wise in . . . own craftiness--proving the "foolishness" of the world's wisdom, since it is made by God the very snare to catch those who think themselves so wise. Literally, "He who taketh . . . the whole of the sentence not being quoted, but only the part which suited Paul's purpose.
20. Quotation from Ps 94:11. There it is of men; here it is "of the wise." Paul by inspiration states the class of men whose "thoughts" (or rather, "reasonings," as suits the Greek and the sense of the context) the Spirit designated in the Psalm, "vanity," namely, the "proud" ( Ps 94:2) and worldly-wise, whom God in Ps 94:8 calls "fools," though they "boast themselves" of their wisdom in pushing their interests ( Ps 94:4).
21. let no man glory in men--resuming the subject from 1Co 3:4; compare 1Co 1:12, 31, where the true object of glorying is stated: "He that glorieth, let him glory in THE LORD." Also 1Co 4:6, "That no one of you be puffed up for one against another."
For all things--not only all men. For you to glory thus in men, is lowering yourselves from your high position as heirs of all things. All men (including your teachers) belong to Christ, and therefore to you, by your union with Him; He makes them and all things work together for your good ( Ro 8:28). Ye are not for the sake of them, but they for the sake of you ( 2Co 4:5, 15). They belong to you, not you to them.
22. Enumeration of some of the "all things." The teachers, in whom they gloried, he puts first ( 1Co 1:12). He omits after "Cephas" or Christ (to whom exclusively some at Corinth, 1Co 1:12, professed to belong); but, instead, substitutes "ye are Christ's" ( 1Co 3:23).
world . . . life . . . death . . . things present . . . things to come--Not only shall they not "separate you from the love of God in Christ" ( Ro 8:38, 39), but they "all are yours," that is, are for you ( Ro 8:28), and belong to you, as they belong to Christ your Head ( Heb 1:2).
things present--"things actually present" [ALFORD].
23. ye are Christ's--not Paul's, or Apollos,' or Cephas' ( 1Co 11:3; Mt 23:8-10). "Neither be ye called masters; for one is your Master, even Christ" ( Ro 14:8). Not merely a particular section of you, but ye all are Christ's ( 1Co 1:12).
Christ is God's-- ( 1Co 11:3). God is the ultimate end of all, even of Christ, His co-equal Son ( 1Co 15:28; Php 2:6-11).
1Co 4:1-21. TRUE VIEW OF MINISTERS: THE JUDGMENT IS NOT TO BE FORESTALLED; MEANWHILE THE APOSTLES' LOW STATE CONTRASTS WITH THE CORINTHIANS' PARTY PRIDE, NOT THAT PAUL WOULD SHAME THEM, BUT AS A FATHER WARN THEM; FOR WHICH END HE SENT TIMOTHY, AND WILL SOON COME HIMSELF.
1. account . . . us--Paul and Apollos.
ministers of Christ--not heads of the Church in whom ye are severally to glory ( 1Co 1:12); the headship belongs to Christ alone; we are but His servants ministering to you ( 1Co 1:13; 3:5, 22).
stewards-- ( Lu 12:42; 1Pe 4:10). Not the depositories of grace, but dispensers of it ("rightly dividing" or dispensing it), so far as God gives us it, to others. The chazan, or "overseer," in the synagogue answered to the bishop or "angel" of the Church, who called seven of the synagogue to read the law every sabbath, and oversaw them. The parnasin of the synagogue, like the ancient "deacon" of the Church, took care of the poor ( Ac 6:1-7) and subsequently preached in subordination to the presbyters or bishops, as Stephen and Philip did. The Church is not the appendage to the priesthood; but the minister is the steward of God to the Church. Man shrinks from too close contact with God; hence he willingly puts a priesthood between, and would serve God by deputy. The pagan (like the modern Romish) priest was rather to conceal than to explain "the mysteries of God." The minister's office is to "preach" (literally, "proclaim as a herald," Mt 10:27) the deep truths of God ("mysteries," heavenly truths, only known by revelation), so far as they have been revealed, and so far as his hearers are disposed to receive them. JOSEPHUS says that the Jewish religion made known to all the people the mysteries of their religion, while the pagans concealed from all but the "initiated" few, the mysteries of theirs.
2. Moreover--The oldest manuscripts read, "Moreover here" (that is, on earth). The contrast thus is between man's usage as to stewards ( 1Co 4:2), and God's way ( 1Co 4:3). Though here below, in the case of stewards, inquiry is made, that one man be found (that is, proved to be) faithful; yet God's steward awaits no such judgment of man, in man's day, but the Lord's judgment in His great day. Another argument against the Corinthians for their partial preferences of certain teachers for their gifts: whereas what God requires in His stewards is faithfulness ( 1Sa 3:20, Margin; Heb 3:5); as indeed is required in earthly stewards, but with this difference ( 1Co 4:3), that God's stewards await not man's judgment to test them, but the testing which shall be in the day of the Lord.
3. it is a very small thing--literally, "it amounts to a very small matter"; not that I despise your judgment, but as compared with God's, it almost comes to nothing.
judged . . . of man's judgment--literally, "man's day," contrasted with the day ( 1Co 3:13) of the Lord ( 1Co 4:5; 1Th 5:4). "The day of man" is here put before us as a person [WAHL]. All days previous to the day of the Lord are man's days. EMESTI translates the thrice recurring Greek for "judged . . . judge . . . judgeth" ( 1Co 4:4), thus: To me for my part (though capable of being found faithful) it is a very small matter that I should be approved of by man's judgment; yea, I do not even assume the right of judgment and approving myself--but He that has the right, and is able to judge on my case (the Dijudicator), is the Lord.
4. by myself--Translate, "I am conscious to myself of no (ministerial) unfaithfulness." BENGEL explains the Greek compound, "to decide in judgments on one in relation to others," not simply to judge.
am I not hereby justified--Therefore conscience is not an infallible guide. Paul did not consider his so. This verse is directly against the judicial power claimed by the priests of Rome.
5. Disproving the judicial power claimed by the Romish priesthood in the confessional.
Therefore--as the Lord is the sole Decider or Dijudicator.
judge--not the same Greek word as in 1Co 4:3, 4, where the meaning is to approve of or decide on, the merits of one's case. Here all judgments in general are forbidden, which would, on our part, presumptuously forestall God's prerogative of final judgment.
Lord--Jesus Christ, whose "ministers" we are ( 1Co 4:1), and who is to be the judge ( Joh 5:22, 27; Ac 10:42; 17:31).
manifest . . . hearts--Our judgments now (as those of the Corinthians respecting their teachers) are necessarily defective; as we only see the outward act, we cannot see the motives of "hearts." "Faithfulness" ( 1Co 4:2) will hereby be estimated, and the "Lord" will "justify," or the reverse ( 1Co 4:4), according to the state of the heart.
then shall every man have praise-- ( 1Co 3:8; 1Sa 26:23; Mt 25:21, 23, 28). Rather, "his due praise," not exaggerated praise, such as the Corinthians heaped on favorite teachers; "the praise" (so the Greek) due for acts estimated by the motives. "Then," not before: therefore wait till then ( Jas 5:7).
6. And--"Now," marking transition.
in a figure transferred to myself--that is, I have represented under the persons of Apollos and myself what really holds good of all teachers, making us two a figure or type of all the others. I have mentioned us two, whose names have been used as a party cry; but under our names I mean others to be understood, whom I do not name, in order not to shame you [ESTIUS].
not to think, &c.--The best manuscripts omit "think." Translate, "That in us (as your example) ye might learn (this), not (to go) beyond what is written." Revere the silence of Holy Writ, as much as its declarations: so you will less dogmatize on what is not expressly revealed ( De 29:29).
puffed up for one--namely, "for one (favorite minister) against another." The Greek indicative implies, "That ye be not puffed up as ye are."
7. Translate, "Who distinguisheth thee (above another)?" Not thyself, but God.
glory, as if thou hadst not received it--as if it was to thyself, not to God, thou owest the receiving of it.
8. Irony. Translate, "Already ye are filled full (with spiritual food), already ye are rich, ye have seated yourselves upon your throne as kings, without us." The emphasis is on "already" and "without us"; ye act as if ye needed no more to "hunger and thirst after righteousness," and as if already ye had reached the "kingdom" for which Christians have to strive and suffer. Ye are so puffed up with your favorite teachers, and your own fancied spiritual attainments in knowledge through them, that ye feel like those "filled full" at a feast, or as a "rich" man priding himself in his riches: so ye feel ye can now do "without us," your first spiritual fathers ( 1Co 4:15). They forgot that before the "kingdom" and the "fulness of joy," at the marriage feast of the Lamb, must come the cross, and suffering, to every true believer ( 2Ti 2:5, 11, 12). They were like the self-complacent Laodiceans ( Re 3:17; compare Ho 12:8). Temporal fulness and riches doubtless tended in some cases at Corinth, to generate this spiritual self-sufficiency; the contrast to the apostle's literal "hunger and thirst" ( 1Co 4:11) proves this.
I would . . . ye did reign--Translate, "I would indeed," &c. I would truly it were so, and that your kingdom had really begun.
that we also might reign with you-- ( 2Co 12:14). "I seek not yours, but you." Your spiritual prosperity would redound to that of us, your fathers in Christ ( 1Co 9:23). When you reach the kingdom, you shall be our "crown of rejoicing, in the presence of our Lord Jesus" ( 1Th 2:19).
9. For--assigning the reason for desiring that the "reign" of himself and his fellow apostles with the Corinthians were come; namely, the present afflictions of the former.
I think--The Corinthians ( 1Co 3:18) "seemed" to (literally, as here, "thought") themselves "wise in this world." Paul, in contrast, "thinks" that God has sent forth him and his fellow ministers "last," that is, the lowest in this world. The apostles fared worse than even the prophets, who, though sometimes afflicted, were often honored ( 2Ki 1:10; 5:9; 8:9, 12).
set forth--as a spectacle or gazing-stock.
us the apostles--Paul includes Apollos with the apostles, in the broader sense of the word; so Ro 16:7; 2Co 8:23 (Greek for "messengers," apostles).
as it were appointed to death--as criminals condemned to die.
made a spectacle--literally, "a theatrical spectacle." So the Greek in Heb 10:33, "made a gazing-stock by reproaches and afflictions." Criminals "condemned to die," in Paul's time, were exhibited as a gazing-stock to amuse the populace in the amphitheater. They were "set forth last" in the show, to fight with wild beasts. This explains the imagery of Paul here. (Compare TERTULLIAN [On Modesty, 14]).
the world--to the whole world, including "both angels and men"; "the whole family in heaven and earth" ( Eph 3:15). As Jesus was "seen of angels" ( 1Ti 3:16), so His followers are a spectacle to the holy angels who take a deep interest in all the progressive steps of redemption ( Eph 3:10; 1Pe 1:12). Paul tacitly implies that though "last" and lowest in the world's judgment, Christ's servants are deemed by angels a spectacle worthy of their most intense regard [CHRYSOSTOM]. However, since "the world" is a comprehensive expression, and is applied in this Epistle to the evil especially ( 1Co 1:27, 28), and since the spectators (in the image drawn from the amphitheater) gaze at the show with savage delight, rather than with sympathy for the sufferers, I think bad angels are included, besides good angels. ESTIUS makes the bad alone to be meant. But the generality of the term "angels," and its frequent use in a good sense, as well as Eph 3:10; 1Pe 1:12, incline me to include good as well as bad angels, though, for the reasons stated above, the bad may be principally meant.
10. Irony. How much your lot (supposing it real) is to be envied, and ours to be pitied.
fools-- ( 1Co 1:21; 3:18; compare Ac 17:18; 26:24).
for Christ's sake . . . in Christ--Our connection with Christ only entails on us the lowest ignominy, "ON ACCOUNT OF," or, "FOR THE SAKE OF" Him, as "fools"; yours gives you full fellowship IN Him as "wise" (that is, supposing you really are all you seem, 1Co 3:18).
we . . . weak . . . ye . . . strong-- ( 1Co 2:3; 2Co 13:9).
we . . . despised-- ( 2Co 10:10) because of our "weakness," and our not using worldly philosophy and rhetoric, on account of which ye Corinthians and your teachers are (seemingly) so "honorable." Contrast with "despised" the "ye (Galatians) despised not my temptation . . . in my flesh" ( Ga 4:14).
11. ( 2Co 11:23-27).
naked--that is, insufficiently clad ( Ro 8:35).
buffeted--as a slave ( 1Pe 2:20), the reverse of the state of the Corinthians, "reigning as kings" ( Ac 23:2). So Paul's master before him was "buffeted" as a slave, when about to die a slave's death ( Mt 26:67).
12. working with our own hands--namely, "even unto this present hour" ( 1Co 4:11). This is not stated in the narrative of Paul's proceedings at Ephesus, from which city he wrote this Epistle (though it is expressly stated of him at Corinth, compare Ac 18:3, 19). But in his address to the Ephesian elders at Miletus ( Ac 20:34), he says, "Ye yourselves know that these hands have ministered unto my necessities," &c. The undesignedness of the coincidence thus indirectly brought out is incompatible with forgery.
13. defamed, we entreat--namely, God for our defamers, as Christ enjoined ( Mt 5:10, 44) [GROTIUS]. We reply gently [ESTIUS].
filth--"the refuse" [CONYBEARE and HOWSON], the sweepings or rubbish thrown out after a cleaning.
of all things--not of the "World" only.
14. warn--rather, "admonish" as a father uses "admonition" to "beloved sons," not provoking them to wrath ( Eph 6:4). The Corinthians might well be "ashamed" at the disparity of state between the father, Paul, and his spiritual children themselves.
15. ten thousand--implying that the Corinthians had more of them than was desirable.
instructors--tutors who had the care of rearing, but had not the rights, or peculiar affection, of the father, who alone had begotten them spiritually.
in Christ--Paul admits that these "instructors" were not mere legalists, but evangelical teachers. He uses, however, a stronger phrase of himself in begetting them spiritually, "In Christ Jesus," implying both the Saviour's office and person. As Paul was the means of spiritually regenerating them, and yet "baptized none of them save Crispus, Gaius, and the household of Stephanas," regeneration cannot be inseparably in and by baptism ( 1Co 1:14-17).
16. be ye followers of me--literally, "imitators," namely, in my ways, which be in Christ ( 1Co 4:17; 1Co 11:1), not in my crosses ( 1Co 4:8-13; Ac 26:29; Ga 4:12).
17. For this came--that ye may the better "be followers of me" ( 1Co 4:16), through his admonitions.
sent . . . Timotheus-- ( 1Co 16:10; Ac 19:21, 22). "Paul purposed . . . when he had passed through Macedonia and Achaia, to go to Jerusalem. So he sent into Macedonia Timotheus and Erastus." Here it is not expressly said that he sent Timothy into Achaia (of which Corinth was the capital), but it is implied, for he sent him with Erastus before him. As he therefore purposed to go into Achaia himself, there is every probability they were to go thither also. They are said only to have been sent into Macedonia, because it was the country to which they went immediately from Ephesus. The undesignedness of the coincidence establishes the genuineness of both the Epistle and the history. In both, Timothy's journey is closely connected with Paul's own (compare 1Co 4:19). Erastus is not specified in the Epistle, probably because it was Timothy who was charged with Paul's orders, and possibly Erastus was a Corinthian, who, in accompanying Timothy, was only returning home. The seeming discrepancy at least shows that the passages were not taken from one another [PALEY, Horæ Paulinæ].
son--that is, converted by me (compare 1Co 4:14, 15; Ac 14:6, 7; with Ac 16:1, 2; 1Ti 1:2, 18; 2Ti 1:2). Translate, "My son, beloved and faithful in the Lord."
bring you into remembrance--Timothy, from his spiritual connection with Paul, as converted by him, was best suited to remind them of the apostle's walk and teaching ( 2Ti 3:10), which they in some respects, though not altogether ( 1Co 11:2), had forgotten.
as I teach . . . in every church--an argument implying that what the Spirit directed Paul to teach "everywhere" else, must be necessary at Corinth also ( 1Co 7:17).
18. some . . . as though I would not come--He guards against some misconstruing (as by the Spirit he foresees they will, when his letter shall have arrived) his sending Timothy, "as though" he "would not come" (or, "were not coming") hi