Click
here to show/hide instructions.
Instructions on how to use the page:
The commentary for the selected verse is is displayed below.
All commentary was produced against the King James, so the same verse from that translation may appear as well. Hovering your mouse over a commentary's scripture reference attempts to show those verses.
Use the browser's back button to return to the previous page.
Or you can also select a feature from the Just Verses menu appearing at the top of the page.
Selected Verse: 1 Corinthians 1:12 - King James
Verse |
Translation |
Text |
1Co 1:12 |
King James |
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. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
this I say--this is what I mean in saying "contentions" (Co1 1:11).
every one of you saith--Ye say severally, "glorying in men" (Co1 1:31; Co1 3:21-22), one, I am of Paul; another, I am of Apollos, &c. Not that they formed definite parties, but they individually betrayed the spirit of party in contentions under the name of different favorite teachers. Paul will not allow himself to be flattered even by those who made his name their party cry, so as to connive at the dishonor thereby done to Christ. These probably were converted under his ministry. Those alleging the name of Apollos, Paul's successor at Corinth (Act 18:24, &c.), were persons attracted by his rhetorical style (probably acquired in Alexandria, Co1 3:6), as contrasted with the "weak bodily presence" and "contemptible speech" of the apostle. Apollos, doubtless, did not willingly foster this spirit of undue preference (Co1 4:6, Co1 4:8); nay, to discourage it, he would not repeat his visit just then (Co1 16:12).
I of Cephas--probably Judaizers, who sheltered themselves under the name of Peter, the apostle of the circumcision ("Cephas" is the Hebrew, "Peter" the Greek name; Joh 1:42; Gal 2:11, &c.): the subjects handled in the seventh through ninth chapters were probably suggested as matters of doubt by them. The church there began from the Jewish synagogue, Crispus the chief ruler, and Sosthenes his successor (probably), being converts. Hence some Jewish leaven, though not so much as elsewhere, is traceable (Co2 11:22). Petrism afterwards sprang up much more rankly at Rome. If it be wrong to boast "I am of Peter," how much more so to boast I am of the Pope!" [BENGEL].
I of Christ--A fair pretext used to slight the ministry of Paul and their other teachers (Co1 4:8; Co2 10:7-11). |
Notes on the Bible, by Albert Barnes, [1834] |
Now this I say - This is what I mean; or, I give this as an instance of the contentions to which I refer.
That every one of you saith - That you are divided into different factions, and ranged under different leaders. The word translated "that" ὅτι hoti might be translated here, "because," or "since," as giving a reason for his affirming Co1 1:11 that there were contentions there. "Now I say that there are contentions, because you are ranged under different leaders," etc. - Calvin.
I am of Paul - It has been doubted whether Paul meant to affirm that the parties had actually taken the names which he here specifies, or whether he uses these names as illustrations, or suppositions, to show the absurdity of their ranging themselves under different leaders. Many of the ancient interpreters supposed that Paul was unwilling to specify the real names of the false teachers and leaders of the parties, and that he used these names simply by way of illustration. This opinion was grounded chiefly on what he says in Co1 4:6, "And these things, brethren, I have 'in a figure' transferred to myself and to Apollos for your sakes," etc. But in this place Paul is not referring so particularly to the factions or parties existing in the church, as he is to the necessity of modesty and humility; and in order to enforce this, he refers to himself and Apollos to show that even those most highly favored should have a low estimate of their importance, since all their success depends on God; see Co1 3:4-6.
It can scarcely be doubted that Paul here meant to say that there were parties existing in the church at Corinth, who were called by the names of himself, of Apollos, of Cephas, and of Christ. This is the natural construction; and this was evidently the information which he had received by those who were of the family of Chloe. Why the parties were ranged under these leaders, however, can be only a matter of conjecture. Lightfoot suggests that the church at Corinth was composed partly of Jews and partly of Gentiles; see Acts 18. The Gentile converts, he supposes, would range themselves under Paul and Apollos as their leaders; and the Jewish under Peter and Christ. Paul was the apostle to the Gentiles, and Peter particularly the apostle to the Jews Gal 2:7; and this circumstance might give rise to the division. Apollos succeeded Paul in Achaia, and labored successfully there; see Act 18:27-28. These two original parties might be again sub-divided. A part of those who adhered to Paul and Apollos might regard Saul with chief veneration, as being the founder of the church as the instrument of their conversion, as the chief apostle, as signally pure in his doctrine and manner; and a part might regard Apollos as the instrument of their conversion, and as being distinguished for eloquence. It is evident that the main reason why Apollos was regarded as the head of a faction was on account of his extraordinary eloquence, and it is probable that his followers might seek particularly to imitate him in the graces of popular elocution.
And I of Cephas, Peter; - compare Joh 1:42. He was regarded particularly as the apostle to the Jews; Gal 2:7. He had his own speciality of views in teaching, and it is probable that his teaching was not regarded as entirely harmonious with that of Paul; see Gal 2:11-17. Paul had everywhere among the Gentiles taught that it was not necessary to observe the ceremonial laws of Moses; and, it is probable, that Peter was regarded by the Jews as the advocate of the contrary doctrine. Whether Peter had been at Corinth is unknown. If not, they had heard of his name, and character; and those who had come from Judea had probably reported him as teaching a doctrine on the subject of the observance of Jewish ceremonies unlike that of Paul.
And I of Christ - Why this sect professed to be the followers of Christ, is not certainly known. It probably arose from one of the two following causes:
(1) Either that they had been in Judea and had seen the Lord Jesus, and thus regarded themselves as particularly favored and distinguished: or,
(2) More probably because they refused to call themselves by any inferior leader, and wished to regard Christ alone as their head, and possibly prided themselves on the belief that they were more conformed to him than the other sects. |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
Now this I say (λέγω δὲ τοῦτο)
A familiar classical formula: What I mean is this. Rev., Now this I mean. This usually refers to what follows. Compare Gal 3:17; Eph 4:17.
I am of Paul and I of Apollos
The repeated δὲ and, expresses the opposition between the respective parties. The followers of Apollos preferred his more philosophical and rhetorical preaching to the simpler and more direct utterances of Paul. Others ranged themselves under the name of Peter.
Cephas
Aramaic for Πέτρος Peter. See on Joh 1:42. It is Paul's usual name for Peter, Πέτρος occurring only Gal 2:7, Gal 2:8. Peter would be the rallying-point for the Judaizing Christians, who claimed him as the apostle of the circumcision. The state of the Corinthian church offered the most favorable ground for Paul's Jewish-Christian adversaries, who took advantage of the reaction created by the looser views and practice of Gentile Christians, and by the differences of opinion on important questions, to press the necessity of legal regulation, and of ceremonial observances in non-essentials.
Of Christ
Many modern authorities hold that Paul thus designates a fourth and quite distinct party. This view rests mainly on the form of statement in this verse, and has no support in the epistle. The peculiar characteristics of this party, if it were such, can only be conjectured. It seems more probable that those who were "of Christ" belonged to the party of Peter: that they were native Jews, coming from abroad with letters of recommendation to Corinth, representing themselves as ministers and apostles of Christ, and using His name as the watchword under which they could most successfully prosecute their opposition to Paul and the gospel which he preached. The allusion in this verse would therefore link itself with those in the tenth and eleventh chapters of the second epistle. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
Now this I say - That is, what I mean is this: there are various parties among you, who set themselves, one against an other, in behalf of the several teachers they admire. And I of Christ - They spoke well, if they had not on this pretence despised their teachers, Co1 4:8 Perhaps they valued themselves on having heard Christ preach in his own person. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Every one of you saith - It seems from this expression that the whole Church at Corinth was in a state of dissension: they were all divided into the following sects
1. Paulians, or followers of St. Paul;
2. Apollonians, or followers of Apollos;
3. Kephians, or followers of Kephas;
4. Christians, or followers of Christ.
See the Introduction, Section 5.
The converts at Corinth were partly Jews and partly Greeks. The Gentile part, as Dr. Lightfoot conjectures, might boast the names of Paul and Apollos; the Jewish, those of Kephas and Christ. But these again might be subdivided; some probably considered themselves disciples of Paul, he being the immediate instrument of their conversion, while others might prefer Apollos for his extraordinary eloquence.
If by Kephas the apostle Peter be meant, some of the circumcision who believed might prefer him to all the rest; and they might consider him more immediately sent to them; and therefore have him in higher esteem than they had Paul, who was the minister or apostle of the uncircumcision: and on this very account the converted Gentiles would prize him more highly than they did Peter.
Instead of Christ, Χριστου, some have conjectured that we should read Κρισπου, of Crispus; who is mentioned Co1 1:14. And some think that Χριστου, of Christ, is an interpolation, as it is not likely that Christ in any sense of the word could be said to be the head of a sect, or party, in his own Church; as all those parties held that Gospel, of which himself was both the author and the subject. But it is very easy to conceive that, in a Church so divided, a party might be found, who, dividing Christ from his ministers, might be led to say, "We will have nothing to do with your parties, nor with your party spirit; we are the disciples of Christ, and will have nothing to do with Paulians, Apollonians, or Kephians, as contradistinguished from Christ." The reading Κρισπου for Χριστου is not acknowledged by any MS. or version. |
7 Do ye look on things after the outward appearance? If any man trust to himself that he is Christ's, let him of himself think this again, that, as he is Christ's, even so are we Christ's.
8 For though I should boast somewhat more of our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed:
9 That I may not seem as if I would terrify you by letters.
10 For his letters, say they, are weighty and powerful; but his bodily presence is weak, and his speech contemptible.
11 Let such an one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present.
8 Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.
22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I.
11 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.
42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.
12 As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.
8 Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.
6 And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.
6 I have planted, Apollos watered; but God gave the increase.
24 And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.
21 Therefore let no man glory in men. For all things are yours;
22 Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours;
31 That, according as it is written, He that glorieth, let him glory in the Lord.
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.
11 But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.
12 For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.
13 And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.
14 But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?
15 We who are Jews by nature, and not sinners of the Gentiles,
16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.
17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.
7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;
42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.
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:
28 For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.
7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;
4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?
5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?
6 I have planted, Apollos watered; but God gave the increase.
6 And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.
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.
8 (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)
7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;
42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.
17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,
17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
8 Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.
14 I thank God that I baptized none of you, but Crispus and Gaius;