1Cor 1:1-9 | Clarke | STEP | Corinth, to which this and the following epistle were sent, was one of the most celebrated cities of Greece. It was situated on a gulf of the same name, and was the capital of the Peloponnesus or Achaia, and was united to the continent by an isthmus or neck of land that had the port of Lecheum on the west and that of Cenchrea on the east, the former in the gulf of Lepanto, the latter in the gulf of Egina, by which it commanded the navigation and commerce both of the Ionian and Aegean seas, consequently of Italy on the one hand and of all the Greek islands on the other: in a word, it embraced the commerce of the whole Mediterranean Sea, from the straits of Gibraltar on the west to the port of Alexandria on the east, with the coasts of Egypt, Palestine, Syria, and Asia Minor. It is supposed, by some, to have been founded by Sisyphus, the son of Eolus, and grandfather of Ulysses, about the year of the world 2490 or 2500, and before the Christian era 1504 years. Others report that it had both its origin and name from Corinthus, the son of Pelops. It was at first but a very inconsiderable town; but at last, through its extensive commerce, became the most opulent city of Greece, and the capital of a powerful state. It was destroyed by the Romans under Mummius, about 146 years before Christ, but was afterwards rebuilt by Julius Caesar. Corinth exceeded all the cities of the world, for the splendor and magnificence of its public buildings, such as temples, palaces, theatres, porticos, cenotaphs, baths, and other edifices; all enriched with a beautiful kind of columns, capitals, and bases, from which the Corinthian order in architecture took its rise. Corinth is also celebrated for its statues; those, especially, of Venus, the Sun, Neptune and Amphitrite, Diana, Apollo, Jupiter, Minerva, etc. The temple of Venus was not only very splendid, but also very rich, and maintained, according to Strabo, not less than 1000 courtesans, who were the means of bringing an immense concourse of strangers to the place. Thus riches produced luxury, and luxury a total corruption of manners; though arts, sciences, and literature continued to flourish long in it, and a measure of the martial spirit of its ancient inhabitants was kept alive in it by means of those public games which, being celebrated on the isthmus which connects the Peloponnesus to the main land, were called the Isthmian games, and were exhibited once every five years. The exercises in these games were, leaping, running, throwing the quoit or dart, bowing, and wrestling. It appears that, besides these, there were contentions for poetry and music; and the conquerors in any of these exercises were ordinarily crowned either with pine leaves or with parsley. It is well known that the apostle alludes to these games in different parts of his epistles, which shall all be particularly noticed as they occur. Corinth, like all other opulent and well-situated places, has often been a subject of contention between rival states, has frequently changed masters, and undergone all forms of government. The Venetians held it till 1715, when the Turks took it from them; under whose dominion it has till lately remained. Under this deteriorating government it was greatly reduced, its whole population amounting only to between 13 and 14,000 souls. It has now got into the hands of the Greeks, its natural owners. It lies about 46 miles to the east of Athens, and 342 south-west of Constantinople. A few vestiges of its ancient splendor still remain, which are objects of curiosity and gratification to all intelligent travelers. As we have seen that Corinth was well situated for trade, and consequently very rich, it is no wonder that, in its heathen state, it was exceedingly corrupt and profligate. Notwithstanding this, every part of the Grecian learning was highly cultivated here; so that, before its destruction by the Romans, Cicero (Pro lege Manl. cap. v.) scrupled not to call it totius Graeciae lumen - the eye of all Greece. Yet the inhabitants of it were as lascivious as they were learned. Public prostitution formed a considerable part of their religion; and they were accustomed in their public prayers, to request the gods to multiply their prostitutes! and in order to express their gratitude to their deities for the favors they received, they bound themselves, by vows, to increase the number of such women; for commerce with them was neither esteemed sinful nor disgraceful. Lais, so famous in history, was a Corinthian prostitute, and whose price was not less than 10,000 drachmas. Demosthenes, from whom this price was required by her for one night's lodging, said, "I will not buy repentance at so dear a rate." So notorious was this city for such conduct, that the verb κορινθιαζεσθαι, to Corinthize, signified to act the prostitute; and Κορινθια κορη, a Corinthian damsel, meant a harlot or common woman. I mention these things the more particularly because they account for several things mentioned by the apostle in his letters to this city, and things which, without this knowledge of their previous Gentile state and customs, we could not comprehend. It is true, as the apostle states, that they carried these things to an extent that was not practised in any other Gentile country. And yet, even in Corinth - the Gospel of Jesus Christ prevailing over universal corruption - there was founded a Christian Church! Analysis of the First Epistle to the Corinthians This epistle, as to its subject matter, has been variously divided: into three parts by some; into four, seven, eleven, etc., parts, by others. Most of these divisions are merely artificial, and were never intended by the apostle. The following seven particulars comprise the whole: - I. The Introduction, . II. Exhortations relative to their dissensions, 1 Corinthians 1:9-4:21. III. What concerns the person who had married his step-mother, commonly called the incestuous person, , 6, and 7. IV. The question concerning the lawfulness of eating things which had been offered to idols, , 9, and 10, inclusive. V. Various ecclesiastical regulations, 1 Corinthians 11-14, inclusive. VI. The important question concerning the resurrection of the dead, 1 Corinthians 15. VII. Miscellaneous matters; containing exhortations, salutations, commendations, etc., etc., 1 Corinthians 16. The salutation of Paul and Sosthenes, , . The apostolical benediction, . Thanksgiving for the prosperity of the Church at Corinth, . In what that prosperity consisted, . The apostle reproves their dissensions, and vindicates himself from being any cause of them, . States the simple means which God uses to convert sinners and confound the wisdom of the wise, etc., 18-21. Why the Jews and Greeks did not believe, . The matter of the apostle's preaching, and the reasons why that preaching was effectual to the salvation of men, . All should glory in God, because all blessings are dispensed by Him through Christ Jesus, , . Verse 1 Paul, called to be an apostle - Bishop Pearce contends that a comma should be placed after κλητος, called, which should not be joined to αποστολος, apostle: the first signifies being called to, the other sent from. He reads it, therefore, Paul the called; the apostle of Jesus Christ. The word κλητος, called, may be here used, as in some other places, for constituted. For this, and the meaning of the word apostle, see the note on . As the apostle had many irregularities to reprehend in the Corinthian Church, it was necessary that he should be explicit in stating his authority. He was called - invited to the Gospel feast; had partaken of it, and, by the grace he received, was qualified to proclaim salvation to others: Jesus Christ therefore made him an apostle, that is, gave him a Divine commission to preach the Gospel to the Gentiles. Through the will of God - By a particular appointment from God alone; for, being an extraordinary messenger, he derived no part of his authority from man. Sosthenes our brother - Probably the same person mentioned (note).

1 Corinthians 1:1-9

Preface to the First Epistle to the Corinthians

Corinth, to which this and the following epistle were sent, was one of the most celebrated cities of Greece. It was situated on a gulf of the same name, and was the capital of the Peloponnesus or Achaia, and was united to the continent by an isthmus or neck of land that had the port of Lecheum on the west and that of Cenchrea on the east, the former in the gulf of Lepanto, the latter in the gulf of Egina, by which it commanded the navigation and commerce both of the Ionian and Aegean seas, consequently of Italy on the one hand and of all the Greek islands on the other: in a word, it embraced the commerce of the whole Mediterranean Sea, from the straits of Gibraltar on the west to the port of Alexandria on the east, with the coasts of Egypt, Palestine, Syria, and Asia Minor. It is supposed, by some, to have been founded by Sisyphus, the son of Eolus, and grandfather of Ulysses, about the year of the world 2490 or 2500, and before the Christian era 1504 years. Others report that it had both its origin and name from Corinthus, the son of Pelops. It was at first but a very inconsiderable town; but at last, through its extensive commerce, became the most opulent city of Greece, and the capital of a powerful state. It was destroyed by the Romans under Mummius, about 146 years before Christ, but was afterwards rebuilt by Julius Caesar.

Corinth exceeded all the cities of the world, for the splendor and magnificence of its public buildings, such as temples, palaces, theatres, porticos, cenotaphs, baths, and other edifices; all enriched with a beautiful kind of columns, capitals, and bases, from which the Corinthian order in architecture took its rise. Corinth is also celebrated for its statues; those, especially, of Venus, the Sun, Neptune and Amphitrite, Diana, Apollo, Jupiter, Minerva, etc. The temple of Venus was not only very splendid, but also very rich, and maintained, according to Strabo, not less than 1000 courtesans, who were the means of bringing an immense concourse of strangers to the place. Thus riches produced luxury, and luxury a total corruption of manners; though arts, sciences, and literature continued to flourish long in it, and a measure of the martial spirit of its ancient inhabitants was kept alive in it by means of those public games which, being celebrated on the isthmus which connects the Peloponnesus to the main land, were called the Isthmian games, and were exhibited once every five years. The exercises in these games were, leaping, running, throwing the quoit or dart, bowing, and wrestling. It appears that, besides these, there were contentions for poetry and music; and the conquerors in any of these exercises were ordinarily crowned either with pine leaves or with parsley. It is well known that the apostle alludes to these games in different parts of his epistles, which shall all be particularly noticed as they occur.

Corinth, like all other opulent and well-situated places, has often been a subject of contention between rival states, has frequently changed masters, and undergone all forms of government. The Venetians held it till 1715, when the Turks took it from them; under whose dominion it has till lately remained. Under this deteriorating government it was greatly reduced, its whole population amounting only to between 13 and 14,000 souls. It has now got into the hands of the Greeks, its natural owners. It lies about 46 miles to the east of Athens, and 342 south-west of Constantinople. A few vestiges of its ancient splendor still remain, which are objects of curiosity and gratification to all intelligent travelers.

As we have seen that Corinth was well situated for trade, and consequently very rich, it is no wonder that, in its heathen state, it was exceedingly corrupt and profligate. Notwithstanding this, every part of the Grecian learning was highly cultivated here; so that, before its destruction by the Romans, Cicero (Pro lege Manl. cap. v.) scrupled not to call it totius Graeciae lumen - the eye of all Greece. Yet the inhabitants of it were as lascivious as they were learned. Public prostitution formed a considerable part of their religion; and they were accustomed in their public prayers, to request the gods to multiply their prostitutes! and in order to express their gratitude to their deities for the favors they received, they bound themselves, by vows, to increase the number of such women; for commerce with them was neither esteemed sinful nor disgraceful. Lais, so famous in history, was a Corinthian prostitute, and whose price was not less than 10,000 drachmas. Demosthenes, from whom this price was required by her for one night's lodging, said, "I will not buy repentance at so dear a rate." So notorious was this city for such conduct, that the verb κορινθιαζεσθαι, to Corinthize, signified to act the prostitute; and Κορινθια κορη, a Corinthian damsel, meant a harlot or common woman. I mention these things the more particularly because they account for several things mentioned by the apostle in his letters to this city, and things which, without this knowledge of their previous Gentile state and customs, we could not comprehend. It is true, as the apostle states, that they carried these things to an extent that was not practised in any other Gentile country. And yet, even in Corinth - the Gospel of Jesus Christ prevailing over universal corruption - there was founded a Christian Church!

Analysis of the First Epistle to the Corinthians

This epistle, as to its subject matter, has been variously divided: into three parts by some; into four, seven, eleven, etc., parts, by others. Most of these divisions are merely artificial, and were never intended by the apostle. The following seven particulars comprise the whole: -

I. The Introduction, 1Cor 1:1-9.

II. Exhortations relative to their dissensions, 1 Corinthians 1:9-4:21.

III. What concerns the person who had married his step-mother, commonly called the incestuous person, 1Cor 5:1-13, 6, and 7.

IV. The question concerning the lawfulness of eating things which had been offered to idols, 1Cor 8:1-13, 9, and 10, inclusive.

V. Various ecclesiastical regulations, 1 Corinthians 11-14, inclusive.

VI. The important question concerning the resurrection of the dead, 1 Corinthians 15.

VII. Miscellaneous matters; containing exhortations, salutations, commendations, etc., etc., 1 Corinthians 16.

The salutation of Paul and Sosthenes, 1Cor 1:1, 1Cor 1:2. The apostolical benediction, 1Cor 1:3. Thanksgiving for the prosperity of the Church at Corinth, 1Cor 1:4. In what that prosperity consisted, 1Cor 1:5-9. The apostle reproves their dissensions, and vindicates himself from being any cause of them, 1Cor 1:10-17. States the simple means which God uses to convert sinners and confound the wisdom of the wise, etc., 18-21. Why the Jews and Greeks did not believe, 1Cor 1:22. The matter of the apostle's preaching, and the reasons why that preaching was effectual to the salvation of men, 1Cor 1:23-29. All should glory in God, because all blessings are dispensed by Him through Christ Jesus, 1Cor 1:30, 1Cor 1:31.

Verse 1

Paul, called to be an apostle - Bishop Pearce contends that a comma should be placed after κλητος, called, which should not be joined to αποστολος, apostle: the first signifies being called to, the other sent from. He reads it, therefore, Paul the called; the apostle of Jesus Christ. The word κλητος, called, may be here used, as in some other places, for constituted. For this, and the meaning of the word apostle, see the note on Rom 1:1.

As the apostle had many irregularities to reprehend in the Corinthian Church, it was necessary that he should be explicit in stating his authority. He was called - invited to the Gospel feast; had partaken of it, and, by the grace he received, was qualified to proclaim salvation to others: Jesus Christ therefore made him an apostle, that is, gave him a Divine commission to preach the Gospel to the Gentiles.

Through the will of God - By a particular appointment from God alone; for, being an extraordinary messenger, he derived no part of his authority from man.

Sosthenes our brother - Probably the same person mentioned Act 18:17 (note). Verse 2

The Church of God which is at Corinth - This Church was planted by the apostle himself about a.d. 52, as we learn from Act 18:1 (note), etc.

Sanctified in Christ Jesus - Ἡγιασμενοις, Separated from the corruptions of their place and age.

Called to be saints - Κλητοις ἁγιοις, Constituted saints, or invited to become such; this was the design of the Gospel, for Jesus Christ came to save men from their sins.

With all that in every place, etc. - All who profess Christianity, both in Corinth, Ephesus, and other parts of Greece or Asia Minor; and by this we see that the apostle intended that this epistle should be a general property of the universal Church of Christ; though there are several matters in it that are suited to the state of the Corinthians only.

Both theirs and ours - That is, Jesus Christ is the common Lord and Savior of all. He is the exclusive property of no one Church, or people, or nation. Calling on or invoking the name of the Lord Jesus, was the proper distinguishing mark of a Christian. In those times of apostolic light and purity no man attempted to invoke God but in the name of Jesus Christ; this is what genuine Christians still mean when they ask any thing from God for Christ's Sake. Verse 3

Grace be unto you - For a full explanation of all these terms, see the notes on Rom 1:7. Verse 4

For the grace - which is given you - Not only their calling to be saints, and to be sanctified in Christ Jesus; but for the various spiritual gifts which they had received, as specified in the succeeding verses. Verse 5

Ye are enriched - ye abound - in all utterance - Εν παντι λογῳ, In all doctrine; for so the word should certainly be translated and understood. All the truths of God relative to their salvation had been explicitly declared to them; and they had all knowledge; so that they perfectly comprehended the doctrines which they had heard. Verse 6

As the testimony of Christ, etc. - The testimony of Christ is the Gospel which the apostle had preached, and which had been confirmed by various gifts of the Holy Spirit, and miracles wrought by the apostle. Verse 7

So that ye come behind in no gift - Every gift and grace of God's Spirit was possessed by the members of that Church, some having their gifts after this manner, others after that.

Waiting for the coming of our Lord - It is difficult to say whether the apostle means the final judgment, or our Lord's coming to destroy Jerusalem, and make an end of the Jewish polity. - See 1Thes 3:13. As he does not explain himself particularly, he must refer to a subject with which they were well acquainted. As the Jews in general continued to contradict and blaspheme, it is no wonder if the apostle should be directed to point out to the believing Gentiles that the judgments of God were speedily to fall upon this rebellious people, and scatter them over the face of the earth; which shortly afterwards took place. Verse 8

Who shall - confirm you - As the testimony of Christ was confirmed among you, so, in conscientiously believing and obeying, God will confirm you through that testimony. See 1Cor 1:6.

In the day of our Lord Jesus - In the day that he comes to judge the world, according to some; but, in the day in which he comes to destroy the Jewish polity, according to others. While God destroys them who are disobedient, he can save you who believe. Verse 9

God is faithful - The faithfulness of God is a favourite expression among the ancient Jews; and by it they properly understand the integrity of God in preserving whatever is entrusted to him. And they suppose that in this sense the fidelity of man may illustrate the fidelity of God, in reference to which they tell the two following stories. "Rabbi Phineas, the son of Jair, dwelt in a certain city, whither some men came who had two measures of barley, which they desired him to preserve for them. They afterwards forgot their barley and went away. Rabbi Phineas each year sowed the barley, reaped, thrashed, and laid it up in his granary. When seven years had elapsed the men returned, and desired to have the barley with which they had entrusted him. Rabbi Phineas recollected them, and said, 'Come and take your treasure,' i.e. the barley they had left, with all that it had produced for seven years. Thus, from the faithfulness of man ye may know the faithfulness of God." "Rabbi Simeon, the son of Shetach, bought an ass from some Edomites, at whose neck his disciples saw a diamond hanging; they said unto him, Rabbi, the blessing of the Lord maketh rich, Pro 10:22. But he answered: The ass I have bought, but the diamond I have not bought; therefore he returned the diamond to the Edomites. Thus, from the fidelity of man ye may know the fidelity of God." This was an instance of rare honesty, not to be paralleled among the Jews of the present day, and probably among few Gentiles. Whatever is committed to the keeping of God he will most carefully preserve; for he is faithful.

Unto the fellowship, etc. - Εις κοινωνιαν, Into the communion or participation of Christ, in the graces of his Spirit and the glories of his future kingdom. God will continue to uphold and save you, if you entrust your bodies and souls to him. But can it be said that God will keep what is either not entrusted to him; or, after being entrusted, is taken away?