1 Corinthians - Verse by Verse Study - Chapter 1

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

Right away, Paul establishes his authority as an apostle. He lays out the claim that he and his apostleship was commissioned by Jesus Christ Himself. This was all done because it was God's will. These are powerful statements and they are here for a reason. As we study this epistle, we find that there are some in the church at Corinth that question Paul's apostleship. We're also introduced to a man named Sosthenes, who also has spiritual leadership as he is associated with Paul. The very first verse of this epistle is important for us to understand why we should listen to Paul, and it sets the tone for the rest of the letter. As we're going to find out, these believers at Corinth weren't exactly behaving as they ought, and Paul was going to chastise them with the authority given to him from God.

The KJV doesn't quite do the Greek justice here. There's one major difference and one minor one. The major difference is the Greek does not contain the words "to be." It says, "Paul, a called apostle of Christ Jesus through the will of God, and Sosthenes the brother." That's the minor difference: the definite article there. Though I'm calling it a minor difference, I believe it establishes the leadership and authority that Sosthenes had. It is highly probable that Sosthenes here is the same man mentioned in Acts 18:17. We read there that he was the chief ruler of the synagogue in Corinth, and he must have gone through quite the conversion. Read Acts 18:1-4

1 After these things Paul departed from Athens, and came to Corinth;
2 And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.
3 And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.
4 And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.

So here we see that Paul continued on in his apostolic journey and came to Corinth, met Aquila and Priscilla and quickly became companions with them, then "reasoned in the synagogue every sabbath." Now bear that in mind as we look down to through verse

5 And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.
6 And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.
7 And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue.
8 And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
9 Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:
10 For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.
11 And he continued there a year and six months, teaching the word of God among them.

In this next passage, we see Paul's zeal for his countrymen in desiring them to be saved from sin and death by believing that Jesus is the very Christ (cf Rom 9:1-5). Sadly, they wouldn't hear it, causing Paul to announce for the second time in the book of Acts that he would go unto the Gentiles (vs 6). Notice that he and the believers of Corinth then met in a house that "joined hard" to the synagogue. Can you imagine the tension in that situation? The Jews that opposed and blasphemed were right behind the wall! Praise the Lord that Crispus chose to believe and joined the body of Christ (vs 8), but as we are about to see, it wasn't so with Sosthenes just yet. Verse 11 here gives the overview that the total time Paul was in Corinth was a year and half. Now examine verses 12-17

12 And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,
13 Saying, This fellow persuadeth men to worship God contrary to the law.
14 And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you:
15 But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.
16 And he drave them from the judgment seat.
17 Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.

Verses 12-16 make it clear that a band of Jews couldn't take hearing the truth from the apostle Paul any longer and sought justice. They had the idea that they could do more harm to him by bringing him to a pagan authority. This band of Jews must have been lead by Sosthenes, because after Gallio heard their cause, he was clearly upset, and after saying his peace he "drave them from the judgment seat." Because of the offense, the Greeks, or rather the "all" according to the original language (Greek pantes), definitely those in unbelief of God and Jesus Christ, took Sosthenese and beat him in front of Gallio. God gives witness of Gallio that he "cared for none of those things." Gallio didn't care of the Jewish Law nor of Jesus Christ. Gallio didn't care that they publicly assaulted a leader of the synagogue. All of this, however, must have had a profound impact on Sosthenes. We see him here as leading a band against someone speaking the truth in Christ, going through a traumatic experience, then later on when Paul writes 1 Corinthians, Sosthenes is among the brethren of believers. It goes to show that God can take hold of anyone, anywhere, and we are not to judge the spiritual status of others. We should "plant" and "water" but allow God to bring the increase (1 Cor 3:6).

God's word admonishes us to respect those in authority in the Lord (1 Thess 5:12-13, 1 Tim 5:17-19). Right away, Paul establishes the authority of himself and Sosthenes, and he is going to use their authority to guide the believers in Corinth back to the way they ought to behave. This epistle very much reads like a father lecturing a delinquent child, and we can learn very much on how God would like us to live in this age of His grace.

1 Corinthians 1:2
Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:

This verse gives us the audience of this letter. Firstly, it's to the church of God at Corinth. More specifically, it is to those who are saints, having been sanctified in Christ Jesus. What does that mean? How does one become a saint? It's very simple, and depends entirely on where one's faith is at. To be sanctified in Christ Jesus, simply place your faith in what Jesus Christ did for you on the Cross of Calvary. God tells us that Jesus Christ died for our sins, He was buried, and He rose again the third day according to the scriptures (1 Cor 15:3-4). This is the good news by which we are saved, as long as our faith is genuine in the moment of belief (1 Cor 15:1-2).

We hear much about being saved today, so perhaps we should answer the question, saved from what? In the moment of belief of what Jesus Christ did on the cross, we are saved from sin and death. Ever since Genesis 3, sin and death have been in this world and have tainted God's creation (Gen 2:16-17, 3:1-7, Rom 5:12). God's fix for this was to send His Son to complete a work and crush Satan (Gen 3:15).

That work was completed on the cross of Calvary when Jesus declared "it is finished" (John 19:30). However, it wasn't until the apostle Paul was given the message of reconciliation, the gospel of the mystery, that salvation by faith apart from works became known. (Acts 13:2, 38-39, 1 Cor 15:1-4, Eph 2:8-9). From the time of Abraham until Paul was given that message to deliver to the world, the gospel was of the circumcision. It was through the circumcision that the Savior of the world would come, and it was to the circumcision that they would inherit an earthly kingdom. The earthly kingdom and the gospel of the circumcision has been put on hold for a time, until the fullness of the Gentiles be come in (Acts 13, Rom 11:25). This is where we are living today, in the gospel of the uncircumcision as given to Paul, where we are saved by faith in the finished work of Christ on the cross of Calvary (Acts 15, Gal 2, see especially Gal 2:7). It is because of that gospel that all that in every place call upon the name of the Lord Jesus may be saved from sin and death. This letter is for all believers everywhere.

As usual there are definite articles not translated. It would be cumbersome in the English, yet I feel the need to point them out so we know where emphasis lies. There is an article denoting the God and the Lord. "The name of Jesus Christ our Lord" is a perfectly good translation. The original language literally reads "the name of the Lord of us, Jesus Christ."

Once more, we find the words "to be" are lacking in the original language. The Greek literally says, "to the church of the God, that being in Corinth, having been sanctified in Christ Jesus, called saints together will all those calling upon the name of the Lord of us, Jesus Christ." Becoming a saint happens the very moment someone places their faith and trust in what Jesus Christ did for them on the cross of Calvary. There is no process, or vote, or any form of approval by man. God says you are a saint when your faith is in Him and what He did for you through Christ. Period. As we explore this epistle, we will see much in how a saint should and should not behave. God identifies believers as saints and encourages us to act like saints every moment of every day. Are you allowing Him to change any behavior that is not becoming of a saint? We'll see how our brothers and sisters in the first century in Corinth responded in this epistle and in 2 Corinthians.

1 Corinthians 1:3
Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

Here it is again, the token of Paul. His message was of grace and he unashamedly proclaimed it everywhere he went. We live in the age of grace which God ushered in through Paul, and we see that he makes note of it in all his epistles (2 Thess 3:17-18). These words are so important for us to take to heart as not just another fancy greeting. This is the grace and peace of God, but a day is coming when God will call the Church, which is the Body of Christ, home to be with Him in the air to ever be with Him (1 Thess 1:10, 4:13-18, Titus 2:13). Then it will be judgment and war upon the children of disobedience (Eph 2:1-3, 2 Thess 1:7-10). Let us proclaim the good news of God's grace and peace through Jesus Christ with every breath we're given, for the days are short and full of evil (Eph 5:16).

1 Corinthians 1:4
I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;

No matter how we feel about other believers, we should echo this sentiment shouldn't we? The miracle that happens when someone puts their faith and trust in Jesus Christ is above amazing. Praise the Lord for saving helpless sinners and giving us the gift of life through Jesus Christ. We can thank God every day for this gift and joy, not only in us, but in those around us in faith. Believers often talk about seeing each other again in Heaven. That is only possible by the grace of God which is given us by Jesus Christ. However, we must examine this verse even more carefully.

The Greek is far more emphatic than the English here. First, instead of "on your behalf," the Greek more literally says "concerning you" as the preposition peri is used. Next, the word "for" is the Greek "epi," which more has the idea of "upon." The word "by" is the Greek "en" and means "in." Finally there are definite articles that are not translated. Here is a literal translation:

I thank my God always concerning you upon the grace of the God, that having been given to you in Christ Jesus.

Note a couple of things here. Thanks can be given for any saint and at any time. There will be disagreements that arise, but we can still praise the Lord for the eternal life granted by Christ Jesus. The other thing I wanted to point out is the phrase that Paul repeats very often in his epistles, and that is "in Christ." Where is this grace of God found? In Christ. Where do believers have all spiritual blessings in the heavenlies? In Christ (Eph 1:3). The language is consistent, because God really wants us to understand what we have "in Christ" and how to get there.

In the moment of belief of the death, burial, and resurrection of Jesus Christ as atonement for sins, the believer is baptized in the Holy Spirit to the Body of Christ. They go from being out of Christ, being dead in trespasses and sins (Eph 2:1), without hope and alienated from God (Eph 2:12), to being in Christ (1 Cor 12:13), alive in Christ (Eph 2:5), having hope of Christ to call us home to Heaven (1 Thess 4:13-18), and be at the right hand of God (Eph 2:6). What an amazing act of God! Praise the Lord for His love, mercy, and grace!

The other thing we would do well to pay attention to here is that Paul thanks God concerning these saints at Corinth because they are saints. As we will read, the saints at Corinth were hardly bearing spiritual fruit and the apostle doesn't have a lot of good to say to them in this epistle. Nonetheless, they are fellowheirs of what God wrought through Christ because of their initial faith (Eph 3:6). The Corinthian church had a lot of work to do to fix their testimony, but would clearly still be part of the Rapture and all other promises "in Christ." We should pause and consider, what kind of testimony would God have of me? Would He write something like this, where God's grace abounds and then go into page after page of chastisement? Or would He write more like to the Thessalonian or Philippian church, where God laud them for their "work of faith, and labour of love, and patience of hope in our Lord Jesus Christ" (1 Thess 1:3). Or every time we come to remembrance, a fellow believer would praise God with joy (Phil 1:3-4)?

1 Corinthians 1:5
That in every thing ye are enriched by him, in all utterance, and in all knowledge;

Here is more reason to give thanks and praise for the gift of God that is in Christ. In all things believers are built up in Christ in word and knowledge. Each day we experience Him as we engage in His creation and seek to do those works that God has ordained for us to do (Eph 2:10). We are edified by studying His word, the bible, and also through prayer with Him. In all things we are certainly made rich, but it's a richness of God's measure, not of the world's. Having more stuff or money doesn't make us rich, it's the relationships we develop with other believers and with God in Christ.

There are two important things to point out in the Greek in this verse. First, the word "utterance" is the word "logos." This is typically translated as "word" or "speech," and has the idea of an established declaration. Typically, it refers to written words, as there is the Greek word "rhema" which refers to the spoken word. Second, the word "knowledge" here is translated from gnossis. This is a knowledge gained through experience. There are other words for knowledge in the Greek as well, which is why I point these out. For instance "eido" is a knowledge that is intuitive, perceived, or understood already. There is one minor thing, and that is the first word of this verse. The Greek has "hoti" which can mean because, since, or that. [1]. I think "because" would fit better here, but that's my opinion. I feel it flows better to say that Paul is giving thanks to God for the gift of grace in Christ Jesus because in everything the saints are enriched in Him.

1 Corinthians 1:6
Even as the testimony of Christ was confirmed in you:

Now this is a short, but powerful verse. Think about this. The people of the church that was at Corinth were most definitely saints. That's what it is saying. It's hard to tell sometimes whether or not people are in Christ or just pretending to be Christian. But Paul is able to give thanks to God for the certainty that these people were saints. So what about today? How can we confirm this in our churches today?

There was something different going on back in the days that this epistle was written. The sign gifts were in full swing, which we will get to in chapter 12. Even so, Paul said that they would fade away in 1 Cor 13:8. They faded when paul came to the last revelation of Jesus Christ (2 Cor 11:1) and filled up full the word of God (Col 1:25). Now God is not obligated to prove Himself through miraculous signs like tongues and healings. The only way to know for certain where an individual stands is to ask questions. Are you going to Heaven? How do you know? Are you trusting in anything else besides the blood of the cross to get you to Heaven? These are just a sample of things to ask. May all come to the saving knowledge of our Lord Jesus Christ and choose to put their trust in Him and Him alone (1 Tim 2:4).

The only thing to point out in the Greek is the definite article for the Christ.

1 Corinthians 1:7
So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:

There are two results of being confirmed in Jesus Christ as we just were told in verse six in the day that Paul had this letter written under the inspiration of the Holy Spirit. First, these saints at Corinth weren't missing out on the sign gifts. We'll see later they particularly enjoyed speaking in tongues, something Pentecostalists try and do yet today. Even so, healings and prophecies were present as well, but that will be addressed in fuller detail between chapters 12 and 13. We will see that those who attempt these sign gifts are not doing so in the will of God (1 Cor 13:8). Additionally, being confirmed in Christ, they knew of the blessed hope they had, which was to witness Him calling His church home to Heaven with Him in the clouds (1 Thess 4:13-18).

The Greek is far clearer what is being said here than the English. The word that is translated "so that" at the beginning is from "hoste." Hoste is a compound word of hos (just as) and te (both-and). Literally, this word means "with the result that both" [1]. It makes much more sense in the context to see it that way since we are introduced to two things resulting from being confirmed in Christ, or in other words, knowing that they are saved from sin and death.

Next, the Greek is far more emphatic about the position of the saints at Corinth, and consequently all those that put their faith and trust in the finished work of Christ on the cross. There is a double negative, something we stay away from in the English, that reads like this:

Just as both you all not to be lacking in not one grace...

The "and" would be placed right after this from the translation of hoste to make sense in the English. Yes, the word there is literally grace and not gift, but is referring to the sign gifts of the spirit. The Greek word is charisma.

The word for awaiting is also more emphatic. It is the Greek apekdechomai, a triple compound word of apo (away from), ek (out of), and dexomai (welcome), properly meaning "welcome from and out of" [1]. It has the idea of an eager expectation with the finality of something left behind. Is this not the perfect word for the snatching away event - that blessed hope - that we look forward to (1 Thess 1:10, 4:13-18, 2 Thess 2:1-3, Titus 2:13)? I would encourage a word study on how this is used, as it is only used 8 times in the New Testament: Romans 8:19, 23, 25, 1 Corinthians 1:7, Galatians 5:5, Philippians 3:20, Hebrews 9:28, 1 Peter 3:20.

Finally, the word "coming" is translated from the Greek "apokalupsis," which more properly is a revealing or unveiling. It should be evident that's where the English word apocalypse comes from. With all of that said, here is a more literal translation:

Just as both you all not to be lacking in not one grace, and eagerly awaiting the revealing of the Lord of us, Jesus Christ.

1 Corinthians 1:8
Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.

These same saints, which were most definitely in Christ as we read in verse 6, will also be confirmed by Jesus Christ Himself. Isn't that such a wonderful prospect? How exhilarating it will be to hear the claim from Jesus Christ that you are His forevermore? Scripture is quite clear, and it is right here in this verse, that Jesus Christ will take those that are both in Him and in His day. Note well that this is the day of the Jesus Christ, which is different than the day of the Lord as spoken of to the circumcision. This day of Jesus Christ refers to the snatching away event, or what is commonly called the Rapture (Phil 3:20-21, 1 Thess 1:10, 4:13-18, 2 Thess 2:1-3, Titus 2:13). I still would contend to call it by the Greek word because it is a mouthful but fun to say: harpagesometha (har-pah-gay-so-may-tha). Regardless of what we call it, it is the blessed hope that believers in Jesus Christ and His shed blood as the atonement for our sins get to look forward to.

The Day of the Lord in contrast, is the time of wrath, or what we call the Tribulation period. It is the time of Jacob's trouble (Jer 30:7). It is a time determined for Israel (Dan 9:20, 24-27). A comparison of the Day of the Lord and the Day of Christ is found in 1 Thessalonians 5:1-11. Knowing that of the end times, God specifies one of two destinations, I would encourage all who read this to put their faith in what Jesus Christ has done for you, that His work on the cross is the only way to Heaven, so that you may become the righteousness of God in Him (2 Cor 5:21) and enjoy the expectation of the heavenly hope, saved from the wrath to come (1 Thess 1:10). I don't wish eternal torment and separation from God upon anyone, though it is evident that some, if not many, will choose that route instead (2 Thess 1:7-12).

I already alluded to it, but the same word for confirmation that was used in verse six is used again in this verse. Now the Greek is fascinating here. The English gives the proper idea, but the more I study the original language, the more appreciation I have for the word of God. The literal translation is this:

Who also will confirm you until the consummation blameless in the day of the Lord of us, Jesus Christ.

The words for "unto the end" in the Greek are "heos telous." Heos has the meaning of "as far as," "as much as," "up to," or "until" [1] [2]. Telous has the meaning of a termination, limit, or consummation [1] [2]. Remember, when anyone places their faith in the gospel of the uncircumcision, that faith in Jesus' death, burial, and resurrection alone saves from sin and death, they are baptized in the Holy Spirit to the Body of Christ (1 Cor 12:13, Eph 4:5). They become the righteous of God in Christ (2 Cor 5:21) and are sealed by the Holy Spirit to the point of the redemption of the purchased possession (Eph 1:13-14). When is that redemption? The day that Jesus Christ calls the church which is His Body home with Him, or the Rapture event. What is the purchased possession? Everyone who accepted the free gift of salvation in the gospel of the uncircumcision, because they were bought with the price of Jesus' blood on the cross (1 Cor 6:20, 7:23). He paid the sin debt in total (Rom 3:25). Because believers are in Christ, they are blameless in that day of Christ when He calls us home.

If you haven't considered the gift of salvation Jesus offers, please don't let another day go by without making that choice. No one is guaranteed a tomorrow. The bible indicates that Jesus could come back at any moment to call the Church which is His Body home to Heaven. It would do the local assemblies of believers well to confirm each other in Christ, so that we may rejoice together in that day of Christ (1 Thess 2:19-20).

1 Corinthians 1:9
God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

Isn't this a beautiful attribute of God? He faithfully calls to people to be saved. He does this every moment of every day as it is His desire that all mankind be saved and come to an accurate knowledge of the truth (1 Tim 2:4). All creation points to Him. All His saints desire to tell others about Him, and He orchestrates circumstances for them to meet with those who need a conversation about spiritual things. God is faithful, and He will not change (Mal 3:6).

The only thing to point out in the Greek is the preposition "dia" is translated "by" in the KJV. It has the idea of "through" or "on account of."

1 Corinthians 1:10
Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

And now we're starting in on the corrections of the epistle. We will see why the apostle Paul addresses divisions in the next verse, but it is something consistent in his epistles. Believers in the gospel of the uncircumcision should be unified in the one faith and doctrine (Eph 4:1-6, Phil 2:1-2). We can only get there by understanding the word of God as our source of truth, seeking to understand what God's word says by rightly dividing it and testing the things that are different, and then live by it (Phil 1:9-10, 2 Tim 2:15, Eph 4:1). All believers will come from different backgrounds, and there may arise some heated discussions on what God's word says. But if we think of others more highly than ourselves, think of where others are coming from, put the needs of others before ours (Phil 2:3-4), then we can get there civilly by sharing the truth in love (Eph 4:15).

It is for that exact purpose that I'm even writing comments on each verse of this epistle. I desire to share what I've learned in my study of God's word in the hope that others will not only be built up in the Body of Christ by it, but for some to come back and build me up with what they have learned. I won't claim to have everything perfectly right, but that is my goal, however close I may get before Jesus calls me home, whether in this body at the Rapture event or otherwise. It seems to me that should be every believer's goal, to cast aside the temporary and embrace the excellency of the knowledge of Christ (Phil 3:7-11). That's what I see when I read Ephesians 4:3, that members of the Body of Christ be hastily diligent (same Greek word as 2 Tim 2:15 "study") to keep the unity of the Spirit in the bond of peace.

The Greek has a couple of things to point out in this verse. The verbs are subjunctive for the most part. That means that there is a desired outcome, but it is not guaranteed. I will point those out momentarily in italics. The other point is the last word translated as "judgment" comes from the Greek "gnome." It's a noun that comes from the verb "ginosko" which has the meaning of experiential knowledge, and is where we get our English term gnostic from. In the noun form, it can be rendered judgment as the KJV has it, or it could be opinion, point of view, or counsel [1] [2]. I think this is a good definition:
a personal opinion or judgment formed in (by) an active relationship, the result of direct ("first-hand") knowledge [1]

With that in mind, here is a more literal interpretation of the verse with the subjunctive verbs pointed out:

Now I beseech you, brethren, through (dia) the name of the Lord of us, Jesus Christ, in order that you all may speak the same thing and divisions may not be among you. Now (de) you may all be joined together in the same mind and in the same judgment.

1 Corinthians 1:11
For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.

Now we see clearly why Paul prefaced this verse with what was written in verse 10. There was so much division in the local assembly of believers at Corinth that there was actual hostility. So much so, that several people who were under Chloe's authority notified the apostle Paul. It is hard to say whether they all came at once or Paul was told time and again by those who were concerned for their brothers and sisters in Corinth. Regardless how it happened, Paul was notified, and as we get to know Paul through the epistles he wrote, we can know that he was grieving for those at Corinth as his own children gone astray.

The Greek reads differently than the KJV at the beginning. The word there doesn't give the idea of a declaration, but rather a revealing. It is the word deloo, meaning to make evident, especially the inner sense of something [2]. So from that, we get the picture that Paul understood what was happening to his brothers and sisters of faith in Corinth when the people under Chloe's authority told him their account.

That is probably something else worthy of pointing out. The phrase "by them which are of the house of Chloe" is just three words in the Greek: hupo ton Chloes. Literally, that's "under of those of Chloe." Chloe was over some people in some sort of authoritative role, whether mother or otherwise, and it was those people that gave this account to Paul, who is now addressing the error in conduct of the Corinthian saints.

1 Corinthians 1:12
Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

From the account Paul heard of those under Chloe, he had the picture of what was happening in the Corinthian church. So here he is going to lay out the situation and dispel it in this first chapter of the epistle. Do we know of any like this today? Do people prefer teachers over others without regard to the Savior? Are some looking for their ears to be tickled rather than getting to know Jesus Christ? Another point is, are some bragging about their identity, even though that identity isn't with Jesus Christ? Paul is going to clearly say that even he, the example we are to follow, was nothing above any of us. God is no respecter of persons (Acts 10:34, Rom 2:11 Gal 2:6). He, nor anyone else, should be elevated. To Christ alone be the glory and honor.

The Greek has a bit more emphasis, which is hidden in plain sight in the KJV. There is a little word "men" that doesn't appear to be translated. It means "truly" or "indeed" and is found between the "I" and "am" in "I am of Paul." Also, the word "de" is translated "and" in each of the ensuing declarations, which is normally translated "now," but we just need to understand that "de" is quite emphatic. The KJV is a very accurate translation, with the only exception I would have is to have it say, "I indeed am of Paul."

1 Corinthians 1:13
Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

These three questions make me think of Hebrews 4:12. Doesn't this just cut to the heart? Even the very first question should get anyone thinking if they're putting stock into identity of anyone other than Christ. Is Christ divided? Of course not. His Body is one, and the church which is His Body should be one also (Eph 4:3-6). Was Paul crucified for you? Of course not. We could really insert any name there. Who was crucified for the reconciliation of the world? Only one man, who also happened to be God: Jesus Christ. The same could be said about being baptized.

The Greek asks a slightly different question at the first, because it is in the perfect tense. It more accurately says, "The Christ was divided?" Yes, there is a definite article there as well. The next two verbs are in the Aorist tense, so they took place at some point in the past but the focus is on the action rather than when. Also, the word "for" here is "huper" in the Greek, which is a preposition meaning "on the behalf of" or "above." Paul's way of writing, or perhaps the Greek style, is to ask a question with a negative. The second question of this verse literally says, "Was not Paul crucified on your behalf?" Finally, the word "in" is the Greek "eis" which means "to the point of." The third question is literally, "Or to the point of the name of Paul were you baptized?"

While studying the Greek brings out the points even clearer in this verse, I think we can all be challenged here. Where is our focus at? How about that of our local church? Is there anything we can do to restore someone spiritually in meekness and love? I will also have to talk about baptism, but not in this verse. We need to look at the broader context to see which kind of baptism Paul was talking about here. I encourage the bible student to look at the different baptisms presented in the New Testament, because you will quickly find out they aren't all wet.

1 Corinthians 1:14
I thank God that I baptized none of you, but Crispus and Gaius;

While Paul was in Corinth, he evidently baptized a few people. Here are two of their names, Crispus and Gaius. Gaius was an extremely common Roman name in Paul's day, so it's hard to say if any of the other times Gaius is mentioned is referring to the same man or not. Here are the verses where Gaius is mentioned: Acts 19:29, 20:4, Romans 16:23, 1 Corinthians 1:14, 3 John 1:1. Crispus is only  mentioned here and in Acts 18:8. I would say the evidence is pretty strong that this is the same Crispus being referred to considering the context of this verse and that of Acts 18:8. Don't get too anxious about a discussion on baptism. I'll get to that by verse 17.

There are two things to point out from the Greek. First is the missing article denoting the God. The second is the word "none" in the English. It is accurate, as it appears to be a shortened version of "not one," which is exactly what the Greek says. The Greek is oudeis, a compound word literally translating to "not one." Again, I think it's a language thing, but the Greek goes into a negative afterward. It says, "If not Crispus and Gaius." Here's a literal translation:

I thank the God that I baptized not one of you, if not Crispus and Gaius.

1 Corinthians 1:15
Lest any should say that I had baptized in mine own name.

Paul's reason for thanking God is evident. He didn't want any credit for salvation. He didn't want the focus to be on him, but much rather where it belongs: on God. If Paul had made a habit of baptizing, then people, with deceitful and wicked hearts (Jer 17:9), would then claim Paul was doing it for himself or taking the credit for himself. So here is the major reason Paul was not baptizing except for just a handful.

One thing I want to show in the Greek is the prepositions around baptism. It always includes the word eis, meaning to the point of. There is a medium and direction in baptism, and the direction is denoted in this verse. The Holy Spirit of God inspired Paul to write that he didn't baptize many people in order that not one should say that to his name they were baptized. See the direction? It was the same in verse 13 as I already pointed out in those questions. The believers in Corinth weren't baptized to the name of Paul.

I have to give the spoiler before I get to chapter 12 and show the Greek in 1 Cor 12:13. Observe this, please, and study it, for it is a great stumbling block in Christianity today. I will put the Greek with the English next to it, then arrange the English to make more sense.

kai (and) gar (indeed or for) en (in) heni (one) Pneumati (Spirit) hemeis (we) pantes (all) eis (to the point of) hen (one) soma (body) ebaptisthemen (have been baptized).

And indeed, in one Spirit we all have been baptized to one Body.

See how there is a medium and a direction in baptism? Baptism has to do with a washing, or cleansing. It is typically used of the ceremonial rite of cleansing with water and shows the thing being baptized go from dirty to clean using water. The direction is dirty to clean and the medium is water. However, baptism is by no means linked only to water. In 1 Cor 12:13, we see that the medium is the Holy Spirit of God, and the direction is from out of the Body of Christ to the Body of Christ. There will be many more comments when we get to chapter 12, but I must say that this is the one baptism mentioned in Ephesians 4:5. Take note and understand: it is NOT wet. This is different than under the gospel of the circumcision, where water baptism was absolutely required for the remission of sins (Luke 3:1-3, Acts 2:38, Phil 1:9-10, 2 Tim 2:15).

1 Corinthians 1:16
And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.

There were some others that popped into the apostles mind when he was contemplating baptism at Corinth. The house of Stephanas is mentioned again two times at the close of this letter in 1 Cor 16:15 and 16:17. These were quite the faithful people, and I'll say more about that when I get to chapter 16. Suffice it to just mention that God describes them as being "addicted to the ministry of the saints." Here, Paul mentions that he baptized this household, but other than that, he doesn't have any recollection. Of all the believers in Corinth, which there would have been many, he only mentions a handful here. The reason, which is inspired of God, is in the next verse.

This verse is word for word with the Greek.

1 Corinthians 1:17
For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

Twelve words here hold so much weight and yet it is missed in the bulk of what is called Christianity today. Just let it say what it says. The apostle Paul was not sent to baptize. Instead, he was sent to preach the gospel. Which gospel is that? The gospel of the uncircumcision (Gal 2:7) which is salvation through faith in the finished work of Jesus Christ on the cross of Calvary (1 Cor 15:1-4, Eph 2:8-9). The whole point is to show how awesome the cross of Christ is. His shed blood makes it possible to be free from sin and death by faith in His work. Before this, in the gospel of the circumcision, faith was required to forgive sins, but works maintained it. They were also required "unto the end" (Matt 10:22, 24:13, Mark 13:13, Rev 2:26, etc.). Now with the good news of Christ's shed blood being the sufficient work, we are saved by faith alone. I hope everyone reading this just shouted "AMEN!" What an awesome privilege it is to be alive in this age! We have guaranteed salvation by the Holy Spirit of God (2 Cor 1:22, 5:5, Eph 1:13-14). We have all spiritual blessing in the heavenlies when we are in Christ (Eph 1:3). There is so much power in the cross of Christ, that Paul wouldn't want to do any disservice by words of wisdom.

Now, regarding baptism, it is of my opinion that Paul is referring to water baptism in this chapter of the 1 Corinthians epistle. Here are the reasons why:

1) Paul talks of baptizing a few people personally. In his gospel, the Holy Spirit is the one baptism of importance. Another baptism by his hand would require a different medium. There's no reason he's using a new medium not previously mentioned, and no fire is mentioned here (Matt 3:11).

2) If the Holy Ghost was doing the baptism, Paul would not have been so dismissive of the baptism.

3) Several believers in Corinth that are mentioned in Acts 18:1-18 are mentioned as Jews. These are Aquila and Priscilla, Crispus, and Sosthenes. Sosthenes is mentioned as being with Paul writing this epistle, and Crispus was mentioned among those that were baptized. Both Sosthenes and Crispus are mentioned as chief rulers of the synagogue (Acts 18:8, 17). Jews required water baptism for the remission of sins (Mark 1:4, Luke 3:3, Acts 2:38).

4) Note especially Acts 18:4-5 where Paul is reasoning in the synagogues and testifying to the Jews that Jesus is Christ. Yes, the Jews opposed themselves in verse 6, but to avoid controversy, Paul would gladly baptize Jews with water so that they would come to know his grace message. He wanted to become all things to all men that by all means he might save some (1 Cor 9:19-23). That would be why we see Crispus among those who were baptized in 1 Corinthians.

Again, I must reiterate that God's inerrant word says that Paul was not sent for this kind of baptism. The one baptism for today is in the Holy Spirit to the Body of Christ. Paul's hands, nor anyone else's, can take any credit for that baptism. His commission, given to him by Jesus Christ Himself, and which is really passed on to all believers as we become ambassadors (2 Cor 5:20), is to simply preach the gospel of grace and the power of the finished work of Christ on the cross.

The word for sent here is the Greek "apostello," which is the verb form of where we get our English word apostle. This verse is pretty much word for word with the Greek.

1 Corinthians 1:18
For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.

Preaching the gospel of God's grace through Christ should be our number one priority, no matter who we are or where we come from as believers. It is our commission for today (2 Cor 5:18-20). Those that desire to spend eternity in the lake of the fire will think of this whole thing as foolishness. However, it will mean everything to those desiring a life with God in Heaven. There isn't any middle ground, which I love about God's word. There is this dichotomy present throughout scripture, boiled down to this: You are either for God or against Him (Matt 12:25-30, Luke 11:17-23). You are either in the flesh or in the Spirit (Rom 7:21-25, Gal 5:17). Here we see the cross bringing that division. People will either believe it or they won't. They'll think it's either foolishness or their whole life.

The Greek for "preaching" here is actually "logos." That's even more fitting, because those that reject the cross typically reject the entire word of God. There is also a missing conjunction "men" which has the meaning of truly or indeed. It is found between "them" and "perish." Those that are indeed against God will obviously view the cross of Christ as foolishness. The verb for perish is also in the present tense as it is something that is ongoing until that day of judgment. There is an article that isn't translated as well. Here is a literal translation to see the differences:

The message, indeed, that of the cross, to those truly perishing, is foolishness. To those now (de) being delivered, to us, the power of God it is.

1 Corinthians 1:19
For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.

God quotes Himself from Isaiah 29:14 to make a point. Those that are opposed to God believe themselves to be wise and intelligent. They believe the lie of Genesis 3:5 that they are their own god, whether they understand that or not. Think about that in today's world. There are certainly those that believe themselves wiser than the bible. They parade discoveries in the name of science and view biblical wisdom as anything but science. As believers, we know the sad reality that will set in to people like that. They will one day have to confess that Jesus Christ is Lord and pay the sin debt they owe (Isa 45:18-23, Phil 2:10-11, Rev 20:11-15). All their knowledge and discovery will be brought to nothing in that day.

1 Corinthians 1:20
Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?

So then, knowing what God has said about the wisdom of the wise and understanding of the prudent, God lays out these pointed question. He's putting His own word to the test. By God sending Jesus Christ to the cross, He has thwarted all opposition since the beginning of the curse of sin. Every time Satan or an agent of his attempted to destroy what God created and set forth, it came to nothing.

Several times, Satan tried to corrupt the seed of the woman (Gen 3:15), but to no avail. That's what God was talking about with the Nephilim in Genesis 6 and why Israel was to wipe out man, woman, and child in some cities during the conquest of the promised land (Deut 2:32-34, 3:1-6, 1 Sam 15:3). God couldn't use the flood of water again as He promised, but was able to uphold His promise and overcome Satan. Israel couldn't be defeated as long as they were faithful, but even when they weren't to the point that God gave them over to Babylon, there was still a remnant, and His promise was preserved to the birth of Christ. I could go over much more, but I'll just quote Joshua 23:14b: Not one thing hath failed of all the good things which the LORD your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof.

One thing to point out is that the disputer mentioned in this verse is referring to a debater of philosophy in Paul's day. "The Greeks seek after wisdom" as we will see in two verses. When you think about it, though, most people understand that the ancient Greeks are known for philosophy. Take a look at that word for a moment. It's a compound Greek word of philos (familial love) and sophia (wisdom). So a philosopher is one who loves wisdom.

Another important difference to understand from the Greek language here is that there are two different words for "world." The first time we see "world" in the English is the Greek "aionos", which more accurately means "age". The second time we see "world" is the Greek "kosmos," which literally means something ordered [1]. Kosmos typically refers to this world, but can also refer to all of creation. So where is the disputer or debater of this age? Hasn't God made foolishness the wisdom of this created world?

1 Corinthians 1:21
For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

God always knows what He is doing. He knew that the world wouldn't be able to know Him apart from believing. All the wisdom of the world doesn't create a relationship with our Almighty Creator. So it pleased God that by us talking about His truth that it would bring salvation to those who did believe. Those that don't believe in God are stuck believing in the wisdom of the world, which prevents them from believing in God. God knows those who are His (2 Tim 2:19), and we can rest assured that He will bring the right words to the right person to save them that believe.

There is so much more emphasis in the Greek right off the bat. The first word "for" is the Greek "epeide." This is a compound word of epi (upon), ei (if-factually or since), and de (now). It has this meaning: aptly if indeed, which assumes the preceding is something factual – and emphatically what aptly (predictably) follows [1]. We just were told that God has made the wisdom of this world foolishness. Further, in God's wisdom, it pleased Him to share salvation and truth through preaching because the wisdom of the world didn't know God. God wants all to be saved and come to the accurate knowledge of the truth (1 Tim 2:4). He won't let the wisdom of the world get in the way for those believing.

Other than that, there is a definite article each time for the God, and the word "preaching" comes from the Greek kerugma, which means a proclamation. It may not be as obvious in the old English, but the word believe is the verb in the present tense. It could have been rendered, "The God was pleased through the foolishness of the proclamation to save those believing."

1 Corinthians 1:22
For the Jews require a sign, and the Greeks seek after wisdom:

Again, the emphasis is overwhelming in the Greek. The same epeide begins this verse as it did the last. The immediate context for that word is that God was pleased through the foolishness of the proclamation of His word to save those believing, since it definitely follows that the Jews ask for a sign and the Greeks seek after wisdom. These groups are those that don't know God through the wisdom of the world. They're trying to know Him by the wisdom of the world in signs or in wisdom, but He won't be known that way. It is by the proclamation of His word that a relationship is developed with God.

Interesting to note that the word translated "require" here is the Greek aiteo, which is nearly always translated as "ask." It has the idea of ask, request, beg, or petition [1]. I'm not sure why "require" was chosen in the KJV, but maybe it had a different meaning when the KJV was published.

1 Corinthians 1:23
But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;

In contrast to the wisdom of the world, there is the preaching of Christ crucified, reconciling the world unto Himself (2 Cor 5:19). For them that believe, this is everything. This is eternal life. For the unbelieving Jews, it is a stumbling block as it doesn't jive with their tradition and religion. For the unbelieving Greeks, it is foolishness because they seek the wisdom of the world.

God's word is divisive. Jesus described Himself as bringing a sword to the earth (Matt 10:34). He came to divide those that believe from those that don't. The well-known verse in Hebrews 4:12 says that God's word will cut deep to the heart and soul, exposing the thoughts and intents of the heart. God will bring out the true colors of all people through His word, which He has left us, and it pleased Him for us to share His word through preaching. Think about that. Think about the importance of sharing the glorious gospel of the blessed God with the world. It will bring about division and some may spit in the face of those who preach it. But God knows those that are His (2 Tim 2:19). He will fill up all our needs through Christ Jesus (Phil 4:19), and nothing can ever separate us from the the love of God through Christ Jesus (Rom 8:38-39). Nothing we go through in this life will compare to the glory to come (Rom 8:18).

The Greek has the word "men" to denote "unto the Jews indeed a stumblingblock." The word for "Greeks" is actually "ethnos", and is more known to us translated as "Gentiles." The word "and" is the Greek "de."

1 Corinthians 1:24
But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.


No matter who you are or where you come from, Christ is everything to those that believe in Him. Whether Jew, Greek, slave, free, male, or female, all are one in Christ Jesus (Gal 3:28). All come to the cross on equal ground, sinners and without hope. For those that believe, all come away from the cross on equal ground, saints and a blessed hope. Praise the Lord for sending us Jesus Christ our Savior!

Something I've noticed in the Greek is that there is always a definite article when God mentions "them that are called." The Greek is more literally, "Now to them the called." The word "but" is the Greek "de." Everything else is word for word with the Greek.

1 Corinthians 1:25
Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.

Who are we compared to Almighty God? Several times in God's word we see His omniscience and omnipotence. Who has been God's counselor (Isa 40:13, Rom 11:34)? No one of course. Who is this that even the wind and waves obey Him (Matt 8:27, Mark 4:41, Luke 8:25)? The only one with power over all things, Almighty God. I would have to cite many verses for each time that God showed His power and wisdom in scripture, so I encourage the bible student to make note of those. Here we have in black and white that the worst of God, if there is such a thing, is still superior to man. We would do well to listen to Him, especially since He stopped at nothing to win us back from sin and death. His love is absolutely amazing, displayed in the sacrifice of His Son and our Savior, Jesus Christ.

The only thing missing here from the Greek is all the definite articles Each time God and men is mentioned, there is a definite article. Also to point out that the Greek for men is anthropos, meaning all of mankind.

1 Corinthians 1:26
For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:

This is so interesting to pause and observe. We can look around today and say the same thing. Those that are part of the Body of Christ typically come from a state of brokenness. If not that, they aren't very wealthy, or very strong, or have significant reputation among the secular. Note how it doesn't say all, but many. It's true, though, those that are believers tend to not be so indoctrinated with the ways of the world. They've gone through something that has broken their spirit, or at the very least, opened their eyes to their need of a Savior. How I wish that more of us believers were from solid Christian homes with avid bible study and teaching. Sadly, God tends to be more of a last resort because of the snares and wiles of the devil. How I pray that the wise, mighty, and noble would have their hearts and minds opened to Christ Jesus before it's too late.

The Greek doesn't have "are called" at the end of the verse. Other than that, the KJV is word for word with the Greek. I will say that the word "after" could be translated "according to" as the Greek preposition is kata, but either way gives the proper idea.

1 Corinthians 1:27
But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;

We're going to see something that should open our eyes in the next couple of verses. Has anyone ever wondered why we love stories of the unlikely hero? Or how about stories where someone is oppressed for the first three quarters of it, only to surpass all odds and succeed in the end? I think there's a reason for that, and these next three verses are where I get the idea. God is most appealing to those going through situations that are difficult, or oppression, or dishonor. When these people put their faith and trust in Jesus Christ and what He did for them on the cross of Calvary, they suddenly become super conquering in Christ (Rom 8:37). These have achieved eternal life because of their faith in the gospel of the uncircumcision, whereas the wise of the world seek eternal life by other means. The mighty may think they can overcome death by their strength. God has chosen the foolish and weak to bring shame to those who are wise and strong in the ways of the world. Jesus said in His earthly ministry, "He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal" (John 12:25).

The Greek is slightly different. The verb translated as "confound" is in the subjunctive. It is kataischuno, a word that means to "shame down" or "bring to shame." There is a definite article both times to denote the God. A more literal translation would be:

But the foolish things of the world, the God has chosen, in order that He might shame the wise. And the weak things of the world, the God has chosen, in order that He might shame the strong.

1 Corinthians 1:28
And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:

Not only does God appeal to the foolish and the weak, but also the base and despised. It pleased God to have these be the ones to see the truth in Christ, accept the free gift of salvation, and bring to shame those that reject Him. God's plan of salvation was such that He can be just and the justifier of all them that believe (Rom 3:23-26). His love is overwhelming and awesome to those that believe. I can only imagine the shame that the unbelievers will feel when they realize that their idea wasn't the way to life, and that Christ is the only way. It makes my heart melt to think of those I know that are keeping the gospel at arm's length and what they are missing out on. Still, God knows those who are His and His word is what will convict. It is not up to me or any other believer to be the Holy Spirit. We share the words; God brings the increase (1 Cor 3:6).

I wanted to point out that the word translated as "base" literally means of no birth. It is agenes, and has the meaning of no family or ignoble. Also, the verb "to bring to nought" is again in the subjunctive.

1 Corinthians 1:29
That no flesh should glory in his presence.

Where is boasting then? It is excluded. (Rom 3:27). No one can say they are more saved than anyone else. It's either saved from sin and death or not saved from sin and death. It all hinges on where our faith is. In one moment, if our faith aligns with God's salvation plan, by Jesus Christ shedding His blood for to pay for our sins, we are saved from sin and death. That's all it takes is one moment. in that moment a sinner is turned to a saint, death changes to life, and the Holy Spirit seals the believer unto the day of redemption. No one may boast in this because God did all the work through Christ (Eph 2:8-9).

Again, the verb is in the subjunctive here. The word beginning this verse is stronger than just to be translated as "that." It is the Greek hopos, literally meaning "how in which way", but has the meaning of "focusing on the necessary measures (factors, desires) that are required for the intended goal to be reached." [2]. That might be a bit to take in, so let's look at how it is used here. God just told us how He takes the foolish, weak, base, despised, and the nothing to bring to shame all those that don't believe. Why? So in that way no flesh should glory in His presence. No one can brag that they are more saved or more righteous than another, because we are all one in Christ Jesus.

Literally, the Greek for "His presence" is "in the eyes." The word is enopios. Also, there is an untranslated "theos" with a definite article, meaning the God. Here's a literal translation:

So that all flesh may not boast in the eyes of the God.

1 Corinthians 1:30
But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

All those things I just spoke of regarding salvation will be supported by these verses. What have we to boast in? What did we do to earn salvation? Nothing apart from trusting in Christ Jesus. Of God are we in Christ Jesus. How did we get there? By believing the gospel of the grace of God, the gospel of the uncircumcision. God's Holy Spirit baptizes believers to the Body of Christ in the moment of belief in the death, burial, and resurrection of Christ Jesus as atonement for sin. We are placed in Christ.

God goes on here to emphasize that it is Christ that is made unto us wisdom, righteousness, sanctification, and redemption. It is Chris that does all of this, not us. So where is boasting then? It is excluded regarding us, on account of the law of faith. For by grace are ye saved through faith, and that not of yourselves, it is the gift of God, not of works, lest any man should boast (Eph 2:8-9).

The verse starts off with "de ek," which is more literally "Now out of." Now out of Him are you in Christ Jesus. We were made of God in the womb physically. We were made of God in Christ through faith spiritually. Now we look to Christ, who is our wisdom, righteousness, sanctification, and redemption. Praise the Lord!

1 Corinthians 1:31
That, according as it is written, He that glorieth, let him glory in the Lord.

God has done all of this so that all glorying should be done in the Lord. He deserves all the honor and glory in Christ. Paul says this again in 2 Cor 10:17. The quote appears to be from Jeremiah 9:23-24. What amazing and wonderful joy we have in Christ! What powerful love of God we see through Jesus Christ on the cross, to wit, that God was in Christ reconciling the world unto Himself (2 Cor 5:19)! Let God be praised now and forever!

References
HELPS Word-studies [1]
Thayer's Greek Lexicon [2]