BibleTrack Bible Commentary

Paul deals with some Christian-living issues in his writings to the Corinthians that he doesn’t address to any of the other churches to whom he wrote. These people, made up predominantly of Gentiles, brought a lot of pagan culture into the church. After all, the city of Corinth where they lived was the home of the Temple of Aphrodite. In Greek mythology, Aphrodite is the goddess of love, beauty and sexual rapture. Our English word Aphrodisiac comes from this mythological character. Because Corinth was home of two separate converging shipping ports, a lot of commerce passed through the city. Thus, it was always full of sailors looking for a “good time.” And the temple did not disappoint them. Temple-sponsored prostitution was provided for all the visitors and residents alike. It was commonplace there – so much so, that in the minds of the residents, abuse of alcohol, sexual promiscuity and brawling represented normal conduct. In I Corinthians, Paul deals with issues of sinful practice within the church itself that go way beyond what Christians today can even imagine. It’s a gross understatement to simply make the observation that this was a very spiritually-troubled church.

It is generally believed that I Corinthians was written by Paul while on his third missionary journey from Ephesus in 55/56 A.D.

We find Paul’s greeting to the church in verses 1-3. You will notice that Paul is careful to note his calling as an Apostle. We’ll see him defend that calling in I Corinthians 9 (see notes). Incidentally, in verse 1, Sosthenes is probably the former ruler of the synagogue in Acts 18:1-17 (see notes) where Paul preached at Corinth. It would appear that Sosthenes received Christ and became a disciple.

Paul establishes some basic principles regarding salvation in verse 2. You will note that the church (Greek: ekklesia – called out assembly) at Corinth is made up of people who:

• are “sanctified in Christ Jesus”
• are “called to be saints”
• “call on the name of Jesus Christ our Lord”

Believers are those who have been “sanctified in Christ Jesus” at the time of their salvation experience and thus are “called to be saints” because they “call on the name of Jesus Christ our Lord.” The local assembly is to be comprised of those who have established themselves as “saints” through trusting Jesus Christ as their savior. To see a list of words used in conjunction with a Believer’s salvation experience (including “grace”), click here.

In verse 3, Paul extends his standard greeting expressing his desire that they experience grace and peace from God in their walk as Believers. Then he gets right down to business with comments packed full of meaning – perhaps even double meanings. In verse 4 he commends them for the grace of God, but he’s obviously talking about more than just saving grace here as is evidenced in verse 5 which starts with a Greek conjunction (“hoti”) indicating that his comments through verse 7 are offshoots of the “grace” in verse 4. As a result, these Corinthians “come short in no gift” (verse 7), which becomes part of the problem he deals with in I Corinthians 12-13 (see notes) and 14 (see notes), the excessive practices (with spiritual gifts) observed in their corporate worship services. In verses 8-9, Paul prepares them for the comments of rebuke that will follow, assuring them that he is not questioning the authenticity of their salvation experience and is emphasizing God’s ability to preserve them in Jesus Christ. With that said, now it’s time to begin addressing the problems within the church.

The Greek verb for “sanctify” is “hagiadzo,” which means “to consecrate, to dedicate to God.” With the same root, the Greek adjective for “saint” is “hagios” – the result of having been sanctified. Therefore, Believers are those who have been dedicated to God, and thus are called “saints.” Referring to a Believer as a “saint” only speaks to the salvation covenant established between God and that Believer, a permanent relationship. Technically speaking, it is scripturally incorrect to use the term “saint” in any other context.

10 ¶ Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment.
11 For it has been declared to me concerning you, my brethren, by those of Chloe’s household, that there are contentions among you.
12 Now I say this, that each of you says, “I am of Paul,” or “I am of Apollos,” or “I am of Cephas,” or “I am of Christ.”
13 Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?
14 ¶ I thank God that I baptized none of you except Crispus and Gaius,
15 lest anyone should say that I had baptized in my own name.
16 Yes, I also baptized the household of Stephanas. Besides, I do not know whether I baptized any other.
17 For Christ did not send me to baptize, but to preach the gospel, not with wisdom of words, lest the cross of Christ should be made of no effect.

Paul gets right to one of the big problems in the church there, contention. Being a much-desired travel spot, the Corinthian Christians had been exposed to several teachers presenting Christ. They had developed little pockets of loyalties to people like Cephas (Peter), Paul and Apollos. Add that to their list of contentious issues…sort of like sports fans today argue over who’s the best among their favorite players. Paul here is not discouraging baptism; he’s just thankful that he, personally, did not add to this division by baptizing people in this church himself. I’m confident he left that to the local pastor instead. Paul served in the capacity of an apostle, not as the pastor of the churches he visited.

Incidentally, Crispus was likely the head of the Corinthian synagogue (Acts 18:8, see notes) and Gaius was likely the one mentioned as Paul’s host in Romans 16:23. These are the only two at Corinth personally baptized by Paul himself with the exception of “the household of Stephanas.” Many think that Stephanas was the Corinthian jailer of Acts 16:25-40 (see notes).

Some have used these comments by Paul to formulate an opinion that water baptism is not that significant for a Believer. That’s simply not so. While water baptism does not make a person more saved, Paul treats it with great significance for the new Christian in Romans 6:1-14 (see notes).

Outside of his mention here in I Corinthians, almost all of what we know about Apollos is found in Acts 18:24-19:1.

Acts 18:24 And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.
Acts 18:25 This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.
Acts 18:26 And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.
Acts 18:27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:
Acts 18:28 For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.
Acts 19:1 And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,

He was with Paul at Ephesus when he wrote the First Epistle to the Corinthians; and Paul makes a positive reference to him in Titus 3:13.