1 Corinthians 1

1 Corinthians Chapter 1 Commentary

Overview (Context, Placement, Overall Flow)

1 Corinthians is a letter written by the Apostle Paul to the church he established in Corinth during his second missionary journey (Acts 18:1-18). This letter is closely connected to the situation in Corinth, which was a prosperous port city and a center of Greek culture at the time. Geographically located at the crossroads of the Ionian and Aegean Seas, Corinth was a hub of commerce and culture, but it was also notorious for the influence of pagan religions and moral corruption.

After his ministry in Athens was not as successful as he had hoped (Acts 17:16-34), Paul spent about a year and a half in Corinth, preaching the gospel and establishing the church. Later, while ministering in Ephesus (Acts 18:19-21), he learned of serious divisions, ethical problems, and theological confusion that had arisen in the Corinthian church. These issues led to the formation of factions within the church, boasting in worldly wisdom, moral laxity, and even lawsuits among believers.

1 Corinthians was written in response to this church situation. Through the letter, Paul rebukes the divisions in the church, urges them to return to the power of the cross of Christ rather than worldly wisdom, and emphasizes unity and holy living in Christ. Chapter 1 serves as the introduction to this epistle, where Paul defends his apostleship, addresses the divisions in the Corinthian church, and presents how God's wisdom differs from the wisdom of the world.

Structure of the Text (Paragraph Division)

1 Corinthians Chapter 1 can be broadly divided as follows:

1:1-3: Greeting and Benediction: Paul introduces himself and offers greetings of grace and peace from God to the church and believers in Corinth.

1:4-9: Thanksgiving and Praise for Grace: Paul gives thanks to God for the grace given to the Corinthian church, especially for all the gifts and knowledge enriched in Christ, and praises God's faithfulness in strengthening them until the return of Christ.

1:10-17: Warning Against Church Divisions and Paul's Ministry: Paul points out the factions within the Corinthian church (followers of Apollos, Cephas, and Christ), rebukes the division, and emphasizes that Christ alone is the head of the church. He also clarifies that he preached nothing other than the gospel of the cross.

1:18-25: The Power of the Gospel of the Cross: Paul proclaims that the message of the cross is foolishness to those who are perishing but the power of God to us who are being saved. He emphasizes that God cannot be known through worldly wisdom, and God's plan of salvation is revealed only through the gospel of the cross.

1:26-31: God's Calling and Exclusion of Boasting: Paul states that God chooses not the wise, the powerful, or the noble according to the world, but rather the foolish, the weak, and the lowly to shame the wise and the strong. This is so that no one may boast before God, and he proclaims that all things are accomplished in Christ.

Key Themes

Church Division and Call for Unity: The formation of factions in the Corinthian church is the central problem addressed in the epistle, and Paul strongly urges unity centered on Christ.

The Power of the Gospel of the Cross and the Limits of Worldly Wisdom: Paul emphasizes that the gospel of the crucified Christ, not worldly wisdom or rhetoric, is the power of God and the only way of salvation.

God's Sovereign Choice and the Exclusion of Boasting: God reveals His power through those whom He chooses and calls, regardless of worldly standards, thereby completely excluding human boasting.

Defense of the Apostle Paul's Apostleship: Paul makes it clear that his apostleship is not of human origin but by the will of God, and he defends his ministry.

Detailed Exposition by Paragraph

1:1-3: Greeting and Benediction

Verse 1: "Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes,"

Reformed Tradition: Paul clearly states that his apostleship was not a matter of human choice or self-will, but was granted by God's sovereign will. This suggests that his apostleship was challenged at the time. 'Sosthenes' is presumed to be a former ruler of the synagogue in Corinth who later accepted the gospel with Paul.

Wesleyan/Methodist Tradition: Paul emphasizes that his calling as an apostle of Jesus Christ was by the will of God, which serves as the basis of his authority. Sosthenes' co-authorship demonstrates church unity.

Anglican Tradition: Paul's assertion that his apostleship is "by the will of God" claims divine origin for his authority. This implies that there were those within the Corinthian church who doubted or opposed his apostolic office.

Greek Exegesis: The term 'called' (κληθεὶς) indicates a proactive and sovereign act of God. 'Apostle' (ἀπόστολος) means 'one who is sent,' implying one commissioned with the authority of Christ.

Verse 2: "To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints, together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours:"

Reformed Tradition: 'The church of God' refers to the community of believers, who are 'sanctified in Christ Jesus' and 'called to be saints.' This shows that the identity of believers lies in their union with Christ and God's calling. 'All those who in every place call on the name of our Lord Jesus Christ' indicates the universality of the Christian community.

Lutheran Tradition: The church is defined as 'those sanctified in Christ Jesus and called to be saints.' This emphasizes God's grace in justification and sanctification.

Baptist Tradition: The church consists of 'those sanctified in Christ Jesus and called to be saints,' who call on the name of Christ through voluntary confession of faith and commitment.

Puritan Tradition: 'Saints' refers not merely to a morally blameless state but to those made holy in Christ by God's calling, emphasizing that this is possible only by God's grace.

Verse 3: "Grace to you and peace from God our Father and the Lord Jesus Christ."

All Traditions: This benediction is considered a fundamental element of Christian faith across all traditions. 'Grace' (χάρις) signifies God's unconditional love and favor, while 'peace' (εἰρήνη) refers to the inner and outer tranquility that comes from restored relationship with God. This is central to salvation granted through God the Father and the Lord Jesus Christ.

1:4-9: Thanksgiving and Praise for Grace

Verse 4: "I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus,"

Reformed Tradition: All grace given to the Corinthian church was bestowed in Christ Jesus, and it is entirely God's grace. Paul gives thanks remembering this grace.

Wesleyan/Methodist Tradition: God's grace is given through Christ and is a reason for thanksgiving. Paul's gratitude reflects a positive assessment of the Corinthian church's spiritual state.

Verses 5-6: "for in him you were enriched in every way—with all kinds of speech and with all kinds of knowledge— just as the testimony about Christ was strengthened among you,"

Reformed Tradition: The Corinthian believers were enriched in every way in Christ, in speech and knowledge, which serves as the foundation for the firm establishment of the testimony about Christ in the church. This signifies spiritual maturity resulting from the work of the Holy Spirit.

Lutheran Tradition: 'Enrichment' refers to the spiritual gifts given by God's grace, which serve as the driving force for the truth of the gospel to be firmly established in the church.

Greek Exegesis: 'Every kind of speech' (παντὶ λόγῳ) and 'every kind of knowledge' (πάσῃ γνώσει) encompass not just linguistic ability or academic knowledge, but also spiritual capacity to rightly understand and proclaim the truth of the gospel.

Verse 7: "so that you are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ."

Reformed Tradition: Believers await God's gifts, which signifies both eschatological hope and present spiritual fullness. While believers are already enriched, complete fullness will be realized at the return of Christ.

Puritan Tradition: 'God's gifts' include the gifts of the Holy Spirit, and believers are made more complete through these gifts as they await the return of Christ.

Verse 8: "who will sustain you to the end, guiltless in the day of our Lord Jesus Christ."

Reformed Tradition: God will sustain believers to the end, making them blameless on the day of Christ's return. This demonstrates God's faithfulness and the assurance of salvation.

Baptist Tradition: God's power guarantees that believers will remain steadfast in their faith until the day of judgment.

Verse 9: "God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord."

All Traditions: God is faithful, and He is the one who brings us into fellowship with Christ. This emphasizes that faithfulness is the basis of God's salvific work.

1:10-17: Warning Against Church Divisions and Paul's Ministry

Verse 10: "I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment."

Reformed Tradition: Paul addresses the divisions in the Corinthian church as 'brothers' and urges unity in the name of Christ. 'The same mind and the same judgment' emphasize unity in Christ.

Wesleyan/Methodist Tradition: Division does not edify the church, so it is important to be united in 'the same mind and the same judgment.' This is achieved through love and humility.

Anglican Tradition: 'Agree' (agree in all things) implies not just agreement in opinion but a common pursuit of truth. 'The same mind and the same judgment' emphasizes becoming one in Christ.

Verses 11-12: "for it has been reported to me by Chloe's people that there is quarreling among you, my brothers. What I mean is that each of you says, 'I follow Paul,' or 'I follow Apollos,' or 'I follow Cephas,' or 'I follow Christ.'"

Reformed Tradition: The Corinthian church was divided into factions following Paul, Apollos, Cephas (Peter), and Christ. This points out the serious sin of dividing the body of Christ. The claim 'I follow Christ' can also be interpreted as forming a faction using Christ's name.

Baptist Tradition: Forming factions centered on human leaders is an act that undermines the essence of the church. All believers should belong to Christ, and human leaders are merely instruments for following Christ.

Reformation Tradition: Idolizing leaders or ministers is wrong; all spiritual benefits come from Christ.

Verse 13: "Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?"

Reformed Tradition: Paul argues that the leaders claimed by each faction cannot replace Christ. The cross and baptism belong to Christ, not to human leaders.

Lutheran Tradition: The cross and baptism are sacraments that signify Christ's redemptive work and the sealing of the Holy Spirit, and they are unrelated to human merit or the authority of leaders.

Verses 14-16: "I am thankful that I baptized none of you except Crispus and Gaius, so that no one can say that you were baptized in my name. I did baptize also the household of Stephanas. Besides them, I do not know whether I baptized anyone else. For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power."

Reformed Tradition: Paul minimizes the number of people he personally baptized to prevent people from forming factions around him as a leader. He emphasizes that baptism is received in the name of Christ, not in the name of a human minister.

Baptist Tradition: Baptism should be administered in obedience to Christ's command, in His name, and it is a sign of becoming a member of the community of faith.

Anglican Tradition: Paul's actions demonstrate his humility and the focus of his ministry on Christ. Baptism is a rite of entry into the church community, but its authority rests with Christ.

Verse 17: "For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power."

Reformed Tradition: Paul's apostolic mission was not to baptize but to preach the gospel. Specifically, not using "words of eloquent wisdom" (σοφίᾳ λόγου) was to prevent the power of the gospel of the cross from being diluted by human rhetoric or philosophical arguments.

Wesleyan/Methodist Tradition: Preaching the gospel is the core of the apostolic ministry, and the message of the cross itself is more important than worldly wisdom or persuasive eloquence.

Greek Exegesis: 'Words of eloquent wisdom' (σοφίᾳ λόγου) refers to rhetoric and philosophical argumentation highly valued in Corinthian society at the time. Paul sought to reveal the transcendent power of the cross by excluding such human methods.

1:18-25: The Power of the Gospel of the Cross

Verse 18: "For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God."

Reformed Tradition: The gospel of the cross is "folly" to the values of the world but is the powerful salvation of God to believers. This shows the dual nature of the gospel.

Lutheran Tradition: The cross is God's judgment on sin and death, and at the same time, an expression of His love for sinners. 'The power of God' refers to God's salvific act that brings forgiveness of sins and eternal life through the cross.

Baptist Tradition: The gospel of the cross is incomprehensible to human wisdom, but it is the power of God that overcomes the dominion of sin and death for those who believe.

Verse 19: "For it is written, 'I will destroy the wisdom of the wise, and the intelligence of the intelligent I will thwart.'"

Reformed Tradition: Quoting Isaiah 29:14, Paul emphasizes that God nullifies human wisdom and intelligence, and achieves salvation solely through His own power and wisdom.

Anglican Tradition: Through Old Testament prophecy, the superiority of the gospel of the cross and the limitations of human wisdom are revealed.

Verse 20: "Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?"

Reformed Tradition: Paul demonstrates the powerlessness of those considered wise in the world—scholars and debaters—in the face of God's plan of salvation. God has made the wisdom of the world "foolish."

Greek Exegesis: 'Debater' (συζητητὴς) refers to those who enjoy argumentation or engage in philosophical discussions. Paul points out the limitations of such worldly wisdom.

Verse 21: "For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the foolishness of preaching to save those who believe."

Reformed Tradition: Since the world could not know God through its own wisdom, God decided to save believers through "the foolishness of preaching" (the foolishness of preaching). This is God's sovereign method of salvation.

Lutheran Tradition: "The foolishness of preaching" refers to the simple and humble proclamation of the gospel of the cross, which excludes human boasting and reveals only God's grace.

Wesleyan/Methodist Tradition: Preaching the gospel is the channel of God's power, and it is God's pleasure to save through it.

Verse 22: "For Jews demand signs and Greeks seek wisdom,"

Reformed Tradition: Jews wanted proof of God's power through miracles and signs, while Greeks (Gentiles) sought philosophical and logical wisdom. This shows the interests and expectations of people at the time.

Anglican Tradition: The different demands of Jews and Greeks serve as a backdrop showing that the gospel is necessary for all people.

Verse 23: "but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles,"

Reformed Tradition: Paul does not cater to the Jews' demand for signs or the Greeks' demand for wisdom, but instead preaches "Christ crucified," which is a "stumbling block" to Jews and "folly" to Gentiles.

Baptist Tradition: The cross is shameful and foolish by worldly standards, but it is the only hope of salvation for believers.

Verse 24: "but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God."

Reformed Tradition: The gospel of the cross becomes the power and wisdom of God to "those who are called." This shows that the gospel is interpreted differently by those who believe.

Lutheran Tradition: Christ Himself is the power and wisdom of God. His work revealed through the cross is the power of God that saves sinners, and His very being is the ultimate wisdom of God.

Verse 25: "For the foolishness of God is wiser than men, and the weakness of God is stronger than men."

Reformed Tradition: Paul proclaims the paradoxical truth that God's "foolishness" and "weakness," though seemingly so by human standards, are actually far superior to man's greatest wisdom and strength.

Puritan Tradition: God's ways transcend human understanding, and His power is revealed more greatly and gloriously through human weakness and foolishness.

1:26-31: God's Calling and Exclusion of Boasting

Verse 26: "For consider your calling, brothers: among those who were called there are not many wise according to worldly standards, not many powerful, not many of noble birth."

Reformed Tradition: Among the Corinthian church, there were not many who were wise by worldly standards, powerful, or from noble birth. This is evidence that God calls regardless of worldly standards.

Wesleyan/Methodist Tradition: God calls those who respond in faith, not based on social status or background. This shows that the gospel is open to all classes.

Verse 27: "But God chose what is foolish in the world to shame the wise,"

Reformed Tradition: God chooses those considered "foolish" in the world to shame the wise of the world. This is God's sovereign choice and His way of crushing human boasting.

Lutheran Tradition: God's election disregards human merit or qualifications and is solely by grace. This fundamentally prevents human boasting.

Verse 28: "and God chose what is weak in the world to shame the strong,"

Reformed Tradition: Similarly, God chooses those considered "weak" in the world to shame the strong. This shows that God's power operates in ways different from human strength.

Verse 29: "and God chose what is low and despised in the world, even things that are not, to bring to nothing things that are,"

Reformed Tradition: God chooses those considered "lowly," "despised," and "non-existent" in the world. This shows that God's salvific work is carried out in direct opposition to the world's value system.

Puritan Tradition: God chooses those who are nothing by worldly standards to accomplish great things, thereby nullifying all human boasting.

Verse 30: "so that no human being might boast in the presence of God."

All Traditions: The purpose of all these choices is clear: so that no human being may boast in the presence of God based on their abilities, status, wisdom, or anything else. All glory belongs to God alone.

Verse 31: "And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption."

Reformed Tradition: Paul makes it clear that their boasting is in Christ alone. All things are possible in Christ, and Christ alone is the basis for boasting.

Wesleyan/Methodist Tradition: True boasting comes from union with Christ, and through the salvation and sanctification Christ accomplishes in us, we give glory to God.

Insights from the Original Languages

1:1 ἀπόστολος (apostolos): The word 'apostle' means 'one who is sent.' This indicates that Paul's apostleship was not his own initiative but an authority delegated by Christ.

1:2 ἁγιασμένοις (hagiasmenois): This means 'sanctified' or 'made holy.' The passive perfect tense indicates that the holiness of believers is not achieved by human effort but is a completed work of God in Christ.

1:10 σύμφωνος (symphōnoi): This means 'harmonious' or 'in agreement.' It signifies not just agreement in opinion but a state of unity in the same mind and purpose.

1:18 μωρία (mōria): This means 'foolishness' or 'silliness.' It contrasts the message of the cross, which is foolish to the wise of the world, with its power to believers.

1:20 σοφός (sophos), συνέτος (synetos), συζητητὴς (syzētētēs): These mean 'wise man,' 'intelligent man,' and 'debater,' respectively. Paul points out the limitations of such worldly wisdom, emphasizing that God's wisdom surpasses it.

1:21 μωρία (mōria), δύναμις (dynamis): These mean 'foolishness' and 'power.' God gives 'power' to believers through the 'foolish' means of preaching.

1:23 σκάνδαλον (skandalon), μωρός (mōros): These mean 'stumbling block' and 'foolish,' respectively. The cross was a stumbling block to Jews and foolishness to Gentiles.

1:24 σοφία (sophia), δύναμις (dynamis): These mean 'wisdom' and 'power.' Christ is the 'wisdom' and 'power' of God to those who are called.

1:27 ἐθνῶν (ethnōn), σοφῶν (sophōn): These mean 'Gentiles' and 'wise men.' God chooses the "foolish things" of the world to shame the "wise men" of the world.

Theological Perspectives — Comparison by Tradition

Reformed/Calvinist: Emphasizes God's sovereignty, predestination, and grace. The divisions in the Corinthian church stem from human sinfulness and worldly boasting, and only God's grace and unity in Christ are the solution. Paul's apostleship is by God's absolute will, and the power of the gospel of the cross is effective only for God's chosen people.

Wesleyan/Methodist: Emphasizes God's grace, human free will, and the process of sanctification. The divisions in the Corinthian church are seen as arising from a lack of love and the pursuit of worldly values. Unity in Christ and holy living through the help of the Holy Spirit are emphasized. The gospel of the cross is God's power open to all.

Lutheran: Emphasizes justification and sacraments. The gospel of the cross is God's power that declares sinners righteous, and sacraments are means that confirm this grace. The divisions in the Corinthian church are seen as stemming from legalism or human boasting, and only the cross of Christ is the basis for boasting.

Puritan: Emphasizes holiness and godly living. The divisions and moral issues in the Corinthian church are attributed to a lack of acknowledging the indwelling of the Holy Spirit and the sovereignty of Christ. The gospel of the cross sanctifies sinners and leads them to live for God's glory.

Baptist: Emphasizes the nature of the church, baptism, and the priesthood of all believers. Divisions in the Corinthian church are considered acts that undermine the purity of the church, and unity centered on Christ and the pure proclamation of the gospel are emphasized. Baptism is received in the name of Christ, not in the name of human leaders.

Anglican: Balances apostolic succession, Scripture, and tradition. Paul's apostleship represents the order and authority of the church, and the gospel of the cross is the core of faith. Divisions in the Corinthian church are seen as acts that disrupt church order, and unity must be achieved under the guidance of Scripture and the Holy Spirit.

Greek Exegesis: Provides theological insights by deeply analyzing the meaning and context of the original Greek words. It reveals the rich meaning of the gospel by grasping the nuances of key terms such as 'calling,' 'holiness,' 'wisdom,' and 'power.'

General Academic/Theological Approach: Understands the content of Paul's epistle by considering the historical and cultural background of the Corinthian church. It analyzes the influence of Corinth's moral corruption and philosophical atmosphere on the church and interprets Paul's argumentation structurally.

Cross-References (Related Bible Passages)

Acts 18: Describes the historical background of Paul's visit to Corinth and the establishment of the church.

2 Corinthians 10-13: Contains much of Paul's defense of his apostleship and his addressing of the Corinthian church's problems.

Galatians: Paul defends his apostleship and upholds the truth of the gospel.

Romans 1: In the introduction to his letter to the Roman church, Paul declares his apostleship and proclaims the power of the gospel.

Isaiah 29:14: A passage quoted by Paul, describing God who destroys the wisdom of the wise and thwarts the intelligence of the intelligent.

Jeremiah 9:23-24: States that boasting should only be in knowing God and doing His steadfast love.

Sermon/Application Points

Our only boast in God is Christ.

We tend to boast in worldly wisdom, power, status, appearance, and various other things. However, God works in ways different from worldly standards, and He receives glory through those who are weak and foolish in the world. Our boasting should be solely in Christ, who was crucified and resurrected, and in the salvation and grace given to us in Him.

Church unity is possible only in Christ.

Forming factions based on human leaders or ideologies, as seen in the Corinthian church, is a sin that divides the body of Christ. We must overcome all human standards and become one in "the same mind and the same judgment," just as Christ called and united us. Our faith community must stand firm with Christ as its head.

Let us prioritize the power of the gospel of the cross over worldly wisdom.

Worldly logic or rhetoric can dilute the essence of the gospel. We must believe that the message of the cross, though foolish to the world, is the power of God that saves us, and proclaim it boldly. Christ crucified must always be at the center of our lives and ministry.

Let us humbly obey God's calling.

God chooses those who are insignificant by worldly standards to accomplish great things. We too must lay aside worldly boasting, give thanks for the grace and calling God has given us, and humbly follow His will. Our entire lives should be for God's glory.