every one of you saith, Ilos; and I of Cephas; and I am of Paul; and I of Apol- of Christ. those who called themselves' of Christ' were less sectarian than the others; and as there evidently had sprung up in the Corinthian Church a strong opposition to the apostolic authority of Paul, a vehement Jewish party who deemed his Christian doctrine of freedom from the law, and of the spirituality of the gospel, to be a scandalous innovation, it may be that in the name of the Christ party there is a covert attack on the apostolic character of St. Paul, intimating that he was not, like Peter, a personal disciple and companion of the Lord; and we shall afterwards find that against such a party St. Paul had expressly to defend the authenticity of his apostolic commission."-Thom. It may be added that the apostle speaks in general terms of the four classes named in this verse as disorderly factions. If the last named had been truly distinguished by their regard for the doctrines preached by Christ, and had conscientiously re again was divided into two. Some of the Gentile party reverenced Paul, either alone, or certainly above all others, as their father, their apostle, and the first that brought in the gospel among them, however he preached plainly, in a low style, and not according to human wisdom and art. But some preferred Apollos before him, as a more profound, more elegant, and more quaint doctor; see Acts xviii. 24. Hence that large discourse of the apostle of this very manner of preaching, from ch. i. 17 to ch. iv. 6; where he saith that he transferred those things in a certain figure to himself and Apollos." Lightfoot. And Iof Cephas. This was the Hebrew name of Peter, which, as well as the Greek Petros, signifies a rock. See note on Matt. xvi. 18. Peter was regarded as the apostle of the circumcision, and sometimes was induced to conform to the prejudices of the Jews in regard to their ceremonial law. See note on Acts x. 28. As in every church planted by the apostles were some con-frained from adopting any name except verted Jews, who retained many of their former prejudices, and who occasioned much trouble to Paul, so here in Corinth were some of this class, who naturally selected the name of Peter as a designation of their faction. For although it does not appear that Peter had ever visited Corinth, yet they had heard of him, and had very probably been assured by the Judaizing teachers that Peter held the ceremonial law sacred. This was not true concerning him, yet he had given some occasion for such a report. See Gal. ii. 11-21. ¶ And I of Christ. "It has been much questioned whether, by the clause and I of Christ,' we are to understand that there was a Christ party in the Corinthian church, by a monstrous abuse of words taking that name to designate some class peculiarity, or whether by that clause St. Paul meant to signify that there were an exceptional number who refused discipleship to others, and took the name only of their great Master. There is nothing in the construction to indicate that that of Christian, we might reasonably expect him to commend their example to the imitation of their brethren. As he intimates no opinion that they were more worthy or less contentious than the others, we may safely conclude that in the adoption of their name they were as sectarian as those who adopted the name of Paul, or Apollos, or Cephas. 13. Is Christ divided? The apostle at once strikes at the root of the evil. He calls attention to "Jesus, the author and finisher of our faith." Heb. xii. 2. No other name than his should be appropriated as the head of a sect. His disciples may call themselves by his name, but by the name of no mere man, not even by the name of one of his apostles. Christ is the only "mediator between God and men," 1 Tim. ii. 5, the messenger of the new and better covenant, which he sealed with his own blood. He is the head of every man, and his honors should not be divided. All his apostles were commissioned by him, and all preach subtantially the same doctrine. Why, 13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 14 I thank God that I baptized none of you, but Crispus and Gaius; self as the head of a sect, or desired that any should be baptized as his disciples. 14. I thank God that I baptized none of you. then, adopt the name of either, as if he should be believed rather than the others, or as if Christ had sent contradictory messages by his different mesThe reason follows in the next sengers? Was Paul crucified for verse. Suspicion of a wish to be acyou? The crowning act of our Lord's knowledged as a leader might have ministry is here put for the whole. attached to him, if he had personally As if he had said, was Paul the Son baptized the Corinthian converts. of God? was Paul sent to save his Though he refrained from administerpeople from their sins? did Paul laboring this rite for a different reason, ver. and teach in the Father's name, and 17, yet now he rejoiced that he was did he submit to the ignominious death thereby the more free from reasonable of the cross for your sakes? Do you re-suspicion. "The two verses from the gard Paul as your Saviour? If not, 14th, in which he disowns the leaderwhy call yourselves by his name, ship amongst them, are in the most rather than by the name of Christ? characteristic manner of St. Paul. The The modest and unassuming character dash of indifference with which he of the apostle should not be overlook- treats the whole subject of baptism, ed. He does not inquire whether when he finds that the converts were Apollos or Peter was crucified for the taking class names from those who Corinthians. Had he done so, it might had baptized them, breathes at once have indicated a jealousy that his his genuineness, and the scornfulness brethren received more than their share with which his natural temper set aside of honor from the church at Corinth. all comparisons between spiritual reInstead of this, passing by the impro- alities and outward form. 'I thank priety of those who claimed to be "of God that I baptized none of you, exApollos" and "of Cephas," except by cept Crispus and Gaius'; and then, as implication, he addresses himself di- if the matter had been too trivial to rectly to those who called themselves live distinctly in the memory, he adds, by his own name, and earnestly dis- and I baptized the family of Steclaims all such honor. He was willing, phanas, and whether I baptized any to be sure, to sacrifice his life for the other of you, I know not."". Thom. furtherance of the gospel, which also While he did not disregard any proper he did in due time. But he had not form or ceremony, he always considered yet been crucified; nor was he willing and represented all such forms and to accept honors which belonged only ceremonies as subordinate to the things to his Lord and theirs. T Or were ye signified by them. His great object baptized in the name of Paul? Were was to induce men to believe the ye baptized as the disciples of Paul? gospel, to embrace the Lord Jesus Were ye not rather baptized as the dis- Christ as their Saviour, and to love and ciples of Christ, the true head and worship God as the Father of their ruler of the church? "To be bap- spirits and the supreme source of all tized into any one's name, or into good. While engaged in this great any one, is solemnly, by that ceremony, work, he could not turn aside for mere to enter himself a disciple of him ceremonial purposes. ¶ But Crispus. into whose name he is baptized, with Crispus was "the chief ruler of the profession to receive his doctrine and synagogue," Acts xviii. 8, and one of rules, and submit to his authority; a the earliest converts in Corinth. Pervery good argument here, why they haps the fact of his early conversion, should be called by no one's name but or of his prominent position in the Christ's."-Locke. Paul appeals to his city, induced Paul to baptize him with brethren that he never proposed him- his own hands. The converts gen - 15 Lest any should say that I had baptized in mine own name. 16 And I baptized also the household of Stephanas; be understood to mean that he had baptized only Crispus and Gaius at Corinth, but had also baptized the family of Stephanas, who had since become members of that church. In either case, there is no contradiction between this verse and ver. 14; and in either case, also, it would seem that the whole family. was baptized, including children. See note on Acts xvi. 33. erally in that city are supposed to have been baptized by Silas and Timothy, who joined Paul soon after he arrived at Corinth. Acts xviii. 5. TAnd Gaius. We do not find the name of Gaius in the account of Paul's ministry of eighteen months at Corinth. A person of the same name, and probably the same individual, is named as a prominent disciple, Acts xix. 29; xx. 4; and at his house in Corinth Stephanas. This person is not elsePaul wrote his Epistle to the Romans, styling him "my host, and of the whole church." Rom. xvi. 23. Paul may have baptized him for reasons similar to those which induced him to baptize Crispus. These were prominent exceptions to his general rule of conduct. where named, except in ch. xvi. 15, 17. He is there described as the "first fruits," or one of the carliest converts, of Achaia, and it may be reasonably supposed that he was one of the messengers sent to Paul by the Church at Corinth. "The Greek writers suppose that Stephanas was the prison15. Lest any should say, &c. Lest keeper at Philippi in Macedonia, who any should allege their baptism by me, removed to Corinth after he had been as an excuse for calling themselves by converted and baptized by Paul. my name; or lest any others should Acts xvi. 27."- Calmet. How well pretend that I had attempted to be- founded this opinion may be, we have come the head of a faction, by baptiz-no means to decide. T Besides. In ing men as my disciples. addition to those already named. TI 16. And I baptized also the house-hnow not whether I baptized any other. hold. Or family; which may be under- He knew that he had baptized comparstood to mean the parents, and children, atively very few during his whole minor to include all others also who dwelt istry; as he was specially commissioned with them. This declaration is suscep- for a different purpose, ver. 14. tible of different interpretations; and Whether any of that small number had at this distance of time, and in the ab- subsequently removed to Corinth, besence of corroborating evidence, it is sides the household of Stephanas, he not easy to decide which is correct. It knew not. He had named all of whom may be understood as a correction of he had any certain knowledge. "Here the statement in ver. 14. After nam- the apostle insinuates that he is speaking Crispus and Gaius, who were prom-ing, not by inspiration, but from meminent men at Corinth, it occurred to the apostle that he had also baptized those in the house of Stephanas. Or it may be understood, not as a correction of the former statement, but as an addition to it; the family of Stephanas consisting chiefly of children. He had baptized only two prominent members of the Church, and in addition to these had also baptized a few children, and others of less note. Or, again, as some suppose, Stephanas did not reside at Corinth when he was baptized, ch. xvi. 15, but had afterwards removed to that city; in which case the apostle may be ory. He did not remember whether he baptized any other of the Corinthians. The spirit was given to the apostles indeed, to lead them into all truth; but it was truth relative to the plan of man's salvation which was thus made known to them, and not truth like the fact here mentioned, the certain knowledge of which was of no use whatever to the world."Macknight. The general idea expressed in ver. 14-17, is that Paul had baptized very few converts, and that he was thankful that he had baptized no more, lest he should be suspected of a sides, I know not whether I baptized any other. 17 For Christ sent me not to baptize, but to preach the desire to become the head of a party. He disclaimed the leadership, and acknowledged himself as a servant not only of the Master but of the brethren. 2 Cor. iv. 5. He was thankful that he had done nothing which might indicate a contrary purpose. Yet in forbearing to administer baptism as a Christian rite, he was not derelict in duty. See ver. 17. 17. For Christ sent me. Though Paul was not converted until after the crucifixion of our Lord, yet he always claimed to have received his apostolic commission and instructions from Jesus Christ himself. Acts xxvi. 15-18; Gal. i. 11, 12. ¶ Not to baptize. Not that he was forbidden to baptize, but that this was not the principal part of his duty. He had a much more important charge, to fit men for baptism, to convert them to the truth, to convince them that Jesus was the true Messiah, so that they might rejoice in his gospel, and gladly enrol themselves as his disciples through baptism. Faith was first to be implanted in the heart; baptism followed as a sign. Acts viii. 36, 37. Some even received the miraculous gifts of the Holy Spirit before they were baptized. Acts x. 44-48. Hence it follows that baptism, however proper as a sign, or profession, or pledge of discipleship, is not to be regarded as a saving ordinance," or worthy to be compared in importance with the faithful preaching of the gospel. In forbearing to baptize personally, Paul imitated his Master; for "Jesus himself baptized not, but his disciples." John iv. 2. In like manner, Peter preached the gospel to Cornelius and his household, but did not personally baptize them. Acts x. 47, 48. "Paul was not a baptist among the Gentiles, as John was a baptist among the Jews; nor was the office of the one and the other alike. The Jews, even from their cradles, were instructed in the doctrine of the Messiah, and in the articles of religion, so that John had 66 gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. no need to spend much pains to prepare them for baptism in the name of the Messiah now to come, and for the reception of the faith of the gospel. But how much pains must Paul take among the Gentiles, who had not so much as even heard either of Christ or of the true God? He preached therefore daily; and, as it were, drop by drop instilled into them the doctrine of religion; and it was no small labor leisurely to lead them to a baptizable measure of knowledge, if I may have leave so to express it.". Lightfoot. T But to preach the gospel. To proclaim the glad tidings of salvation from sin through Jesus Christ. See note on Luke ii. 10. This was the great work to which Paul was called and set apart; and he did not choose to let minor matters interfere with it. He would not leave the word of God, in order to administer rites or to perform services which did not require apostolical gifts. The other apostles had previously adopted a similar rule of action. See Acts vi. 2. T Not with wisdom of words. The subject here introduced, namely, the manner in which Paul had preached the gospel, is pursued to the end of the third chapter. It is a triumphant refutation of the objection urged against him, that he had not exhibited the graces of rhetoric, nor enriched his discourses with the treasures of philosophy. He did not seek such ornaments, but rather avoided them as injurious to the great object of his mission. His views are fully developed as he proceeds. By wisdom of words, in this place, we are not to understand truly wise words, for such words were effectually used by the apostle; but the reference is to words of worldly wisdom, the subtleties of vain philosophy, adorned with rhetorical graces. Christ did not commission him to preach in this manner. The gospel was to be proclaimed and enforced with more convincing evidence of its truth. ¶ Lest the cross of Christ should be made of none effect. Paul 18 For the preaching of the | are saved, it is the power of cross is to them that perish, God. foolishness; but unto us which preached "Jesus Christ and him crucified," ch. ii. 2, as the only proper foundation for Christian belief. He was not willing that the power of truth thus exhibited should be obscured by philosophy. "The design of Paul here cannot be to condemn true eloquence and just reasoning, but to rebuke the vain parade, and the glittering ornaments, and dazzling rhetoric, which were objects of so much esteem at Greece. A real belief of the gospel, a simple and natural statement of its sublime truths, will admit of and prompt to the most manly and noble kind of eloquence. The highest powers of mind and the most varied learning may find ample scope for the illustration and the defence of the simple doctrines of the gospel of Christ. But it does not depend for its success on these, but on its pure and heavenly truths, borne to the mind by the agency of the Holy Spirit.". Barnes. 18. For the preaching of the Cross. Or the preaching of a crucified Saviour, ch. ii. 2. To them that perish. Or, are in a perishing condition; who are yet destitute of the influences of saving grace. See note on John iii. 15. T Foolishness. Or, folly. When Jesus taught in Judea, the Scribes and Pharisees, contemning his humble origin and lack of scholastic education, spurned his instructions as the height of folly. And equally foolish and vain they considered the preaching of the apostles, after their humble Master had been crucified. They could not endure the idea of becoming disciples of one who was born in humble life, had lived in poverty, and had sufered the most ignominious death. The preaching of the same crucified Saviour was equally foolish to the unbelieving Corinthians, who prided themselves on their skill in philosophy. Had it been announced to them, that some eminent philosopher had made an important discovery in science or in morals, and had the message been communicated by some popular orator, they would 19 For it is written, I will have listened with willing ears. But when they were plainly told that among the Jews, a nation whom they despised as ignorant of philosophy, one had arisen, claiming to be a teacher of the truth, whose success in his own country was so limited that he had been crucified as an impostor; and when they were invited to believe on him as a divine teacher, whose doctrines would have a purifying effect on their hearts, and would inspire them with lively hopes of immortal blessedness, they rejected the invitation with scorn. It was utter folly, in their estimation. ¶ But unto us which are saved. "To us who have come in to Christ by repentance and faith."Hammond. "To us who are saved from the errors of heathenism and Judaism.”. Macknight. The phrase probably includes also that present deliverance from the power of sin and death which our Lord declares to be consequent upon the exercise of true faith. See John v. 24. T It is the power of God. It exerts a divine power. It produces an effect which philosophy has in vain attempted. It discloses the divine character and purposes, it affects the heart, it inspires love, it excites hope, it imparts peace; thus giving full assurance that it is of heavenly origin, and not a device of human wisdom. Moreover, it is accompanied, in the hearts of believers, by the influence of the Holy Spirit, which is literally the power of God. See note on Rom. i. 16. 19. For it is written. See Isaiah xxix. 14. This appeal to the Old Testament is addressed particularly to the Jews at Corinth, of whom there were many. Acts xviii. 1-6. Although not a prophecy of the particular events to which the apostle refers, the passage quoted embraces a principle properly applicable to them, namely, that divine wisdom infinitely exceeds human wisdom. TI will destroy the wisdom of the wise. As the noonday sun eclipses the splendor of artificial |
