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Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ Առ Կորնթացիս Առաջին Թղթոյն

Զայս առաքեաց յԵփեսոսէ Ասիացւոց. զի տեսեալ էր զնոսա որոց վարդապետեաց. յիշատակէ ՚ի ձեռն թղթիս զայս. եւ է պատճառ թղթիս այս։ Կորնթոսի ժողովն յաղթահարեալ էր զսէրն, եւ մտածէին պառակտել, եւ էր առ նոսա բաժանումն. եւ յայնպիսի հերձուածոյն յառաջ եկին առնուլ զկին հօրն։ Այլք խորհէին որոշել ՚ի կանանց իւրեանց՝ պատճառանօք կրօնից։ Ոմանք ուտէին ՚ի զոհից կռոցն, եւ յաճախէին յուտելն։ Այլք զոմանս անգոսնէին, եւ որք խօսէին ՚ի լեզուս սքանչելիք կարծէին. եւ յայս գնային կատարած։ Եւ վասն յարութեան խորհրդոյն՝ ասէին ո՛չ յառնիցէ մարմինս այս։ Սոքա ամենեքեան ՚ի Կորնթոս շարժեալ, գրէին ժողովն առ առաքեալն. եւ նա առ ամենեսեան դարձուցանէր թուղթ։ Եւ նախ միայն վկայէ նոցա յիմաստութեան գիտութիւն, եւ ո՛չ համարձակէ նոցա առնել այսպիսի հերձուած. այլ խորհրդակցի նոցա՝ մի՛ բանիւք կրօնաւորել, այլ ջանի՛ւ եւ զօրութեամբ ցուցանել։ Եւ սաստէ նմա որ առեալ էր զմօրուն։ Խրատէ եւ վասն որոյ ո՛չ ունէին յանցանս ՚ի յանձինս, եւ վասն որոյ գրեցինն։ Դատէ զամուսնութիւն. վարդապետէ եթէ սուրբ է ամուսնութիւնն, եւ ՚ի դէպ ժամանակի խափանի վասն աղօթից։ Եւ առ այնոսիկ որ սիրէին զժուժկալութիւն՝ գրէ վասն կուսութեան, բայց ո՛չ բռնութեամբ, այլ զի հաւատով այսպէս եղեն։ Եւ վասն զոհից կռոցն՝ զի մի՛ աղտեղացուսցեն զգիտակցութիւնն, այլ սիրով քաղաքավարեսցին։ Դադարեցուցանէ զոր ՚ի զոհիցն ընթրիս, զի մի՛ տրտմեսցին փոքունքն։ Եւ որք ՚ի հոգեւոր շնորհսն էին՝ գրէ, զի մի՛ ամբարտաւանեսցին ՚ի շնորհսն. կամ դատապարտեսցեն զորս ո՛չ ունին այսպիսի շնորհս. կամ որ են այսպէս. Զամենայն մի եւ նոյն Հոգւոյն ասէ եղեալ։ Վարդապետութեամբ ցուցանէ եւ վասն յարութեանն, եթէ մարմինս յառնէ, եթէ վախճանի ապականութեամբ՝ եւ յառնէ առանց ապականութեան ըստ Քրիստոսի շնորհացն. եւ նոյն որ յարոյցն զՔրիստոս, եւ զձե՛զ ընդ նմա։ Եւ ՚ի կատարածն գովութեան բանս առ իւրսն գրէ, եւ վասն որոց առ սուրբսն պատուիրէ, եւ այսպէս կատարէ զթուղթն։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Коринф, главный город области Ахаии, на юге Греции, был населен в эпоху появления христианства многочисленными колонистами, большею частью римскими отпущенниками. Было тут и не мало греков и евреев. Когда Ап. Павел, во время своего второго апостольского путешествия, прибыл в Коринф, здесь насчитывалось около 700: т. жителей - около 200: т. свободных граждан и около 500: т. рабов. Таким усилением населенности Коринф был обязан своему благоприятному географическому положению. Он находился на Коринфском перешейке, который, соединяя Пелопонес с Балканским полуостровом, разделял собою два моря - Эгейское и Ионическое. Он владел двумя гаванями - Кенхрейской к востоку и Лехейской - к западу. Быстро он сделался в силу этого великой станцией мировой торговли между Азией и Западом. На высоте городской цитадели Коринфа высился великолепный храм Венеры. Коринф заключал в себе все средства и завоевания тогдашней культуры - художественные мастерские, залы риторов, школы философов. По выражению одного древнего историка, в Коринфе нельзя было сделать и шагу по улице, чтобы не встретиться с мудрецом.

Но рука об руку с развитием культуры, в Коринфе усиливалось и развращение нравов. Об этом говорит тот факт, что в то время безнравственную жизнь часто называли коринфскою(korinqiaxen), а коринфские пиршества, коринфские пьяницы - вошли в пословицу.

И вот, при таких социальных условиях Коринфа, т. е. при внешнем благополучии, каким пользовалось население Коринфа, с одной стороны, и при полном падении нравов - с другой - выступил здесь с проповедью о Христе Ап. Павел (в 52-м г. ).

В это время апостолу было около 50-ти лет от роду. Он пришел в Коринф один и стал заниматься здесь тем ремеслом, каким он и прежде добывал себе средства в жизни - шитьем ковров или покрывал для палаток. Скоро он нашел здесь еврейскую семью, которая занималась таким же ремеслом. Это были супруги - Акила и Прискилла, которые пришли в Коринф недавно, будучи, как иудеи, изгнаны из Рима эдиктом Клавдия. Работая с ними, Павел скоро обратил их ко Христу и они оба сделались ревностными его сотрудниками в деле распространения христианства.

По обычаю своему, Ап. Павел начал в Коринфе проповедывать Евангелие коринфским иудеям. В синагоге иудейской - он знал это - должны были оказаться в числе его слушателей и прозелиты из разных классов коринфского общества, так что проповедь в синагоге служила так сказать мостом для перехода проповеднику Евангелия в языческое общество. Понимая это хорошо, он понимал и всю трудность выступления пред столь требовательными слушателями, каковы были в то время коринфяне, и он трепетал за успех своего дела (1Кор.II:1), особенно в виду того неуспеха, какой он только что испытал в Афинах.

Апостол проповедывал в синагоге в течение нескольких недель. Этого времени было достаточно ему для того, чтобы понять, что иудеи - в своем целом - не обратятся ко Христу, и Ап. поэтому с несколькими уверовавшими из иудеев и прозелитов перенес свою деятельность в дом одного обращенного в христианство иудея. Здесь он проповедывал преимущественно язычникам и при этом не прибегал ни к каким внешним средствам, чтобы понравиться своим слушателям - ни к искусству красноречия, ни к ухищрениям диалектики, являя пред ними только силу своего убеждения. Такая проповедь нашла себе приверженцев, и в Коринфе возникла Церковь, образовавшаяся отчасти из иудеев, а главным образом - из язычников. Впрочем, большинство уверовавших коринфян были люди бедные, рабы и необразованные.

Около двух лет (Деян XVIII:11, 18) продолжал свою проповедническую деятельность в Коринфе Ап. Павел, живя частью собственным трудом, а частью на пособия, которые присылали ему основанные им Церкви Македонии (2Кор. XI:7-9; XII:13-15). В Коринфе в то время жил проконсул Ахаии - Галлион, брат философа Сенеки, человек просвещенный и добрый. Таким он показал себя и тогда, когда коринфские иудеи стали ему жаловаться на Павла. Галлион нашел, что их спор с Павлом касается религии, и признал, что он в это дело входить не может. Павел покинул Коринф около Пятидесятницы 54-го года, чтобы отправиться в Иерусалим и потом в Антиохию. Впрочем, он не намеревался долго оставаться в Антиохии. Целью его стремлений был в то время славный город Малой Азии - Ефес, куда раньше него отправились его сотрудники - Акила и Прискилла, чтобы несколько подготовить почву для деятельности великого апостола язычников.

Относительно подлинности нашего послания не было высказано в библейской науке никаких сколько-нибудь серьезных возражений. Напротив, доказательства, приводимые в пользу подлинности послания, весьма убедительны. Сюда относятся указания самого автора послания (I:1), а затем самый тон речи, в каком он говорит о самом себе как об основателе Коринфской Церкви (IV:15). Кроме того, мы имеем в послании такую живую и правдоподобную картину жизни первенствующей христианской Церкви, какую мог нарисовать только сам Ап. Павел, весьма близко стоявший к этой Церкви. Наконец, в послании содержится много упреков, обращенных к Коринфской Церкви, и едва ли бы эта Церковь признала нужным принять и сохранить такое послание без полного убеждения в его подлинности. - К этим внутренним доказательствам подлинности послания присоединяются и внешние, именно свидетельства церковного предания. Уже в конце 1-го в. Климент Римский приводит выдержки из этого послания в своем послании к римлянам (гл. XLVII). Св. Игнатий в своем послании к Ефесянам (гл. ХVІІІ-я) повторяет слова Ап. Павла, содержащиеся в І-й гл. 1-го посл. к Коринфянам. Такие повторения находим у Иустина мученика, в послании к Диогнету, у св. Иринея и других писателей первых веков христианства.

Послание написано, несомненно, в Ефесе (XVI:8, 9) и именно в конце трехлетнего (Деян XX:31) пребывания Ап. Павла в этом городе. Это последнее соображение подтверждается прежде всего тем обстоятельством, что во время отправления послания при апостоле находился Аполлос (XVI:12). Этот ученый александрийский иудей был обращен Акилою и Прискиллою в Ефесе незадолго до прибытия туда Ап. Павла (Деян XVIII:24-26), а потом ездил в Ахаию и там проповедывал, продолжая дело Павла. Если теперь он находится с апостолом в Ефесе, то, очевидно, со дня прибытия Ап. Павла в Ефес прошло уже довольно много времени. Затем, из кн. Деяний мы узнаем, что Ап. Павел, по истечении двух лет и трех месяцев пребывания своего в Ефесе, задумал отправиться на запад, зайдя прежде, однако, в Иерусалим, чтобы засвидетельствовать перед тамошнею церковью о любви, какую питают к ней основанные Павлом церкви в Македонии и Ахаии. Чтобы расположить греческие церкви к собранию пожертвований на бедных христиан Иерусалима, какие должны были свидетельствовать об этой любви, Ап. посылает в Ахаию и Македонию сотрудников своих - Тимофея и Ераста (Деян XIX:22), и этот факт совпадает с тем, о котором говорится в 1: посл. к Коринфянам (IV:17; XVI:10): он падает на время не задолго перед отбытием апостола из Ефеса. Наконец, к этому именно времени - а не к более позднему - происхождение послания нужно относить и потому, что в послании Ап. свободно распоряжается сам собою и строит планы о будущих путешествиях, тогда как вскоре после собрания упомянутой выше милостыни и по передаче ее предстоятелям Иерусалимской Церкви апостол был взят в узы. - Т. о. можно полагать, что первое послание к Коринфянам написано около весны 57-го г., не задолго до Пасхи, на которую есть намек в V гл. (ст. 7: и 8).

По удалении Ап. Павла в Ефес, в Коринфской Церкви появились разделения. Когда в Коринф прибыл александрийский учитель Аполлос, то его проповедь повела за собою образование особой партии среди коринфских христиан - именно партии Аполлоса. Эта партия составилась главным образом из иудеев, которых Аполлос сумел привлечь к Церкви христианской своим толкованием В. Завета, в котором он отыскивал наиболее разительные доказательства того, что Иисус был действительно Мессией (Деян гл. XVIII). К этой партии примкнуло и немало из образованных язычников, которым не нравилась простая проповедь Ап. Павла, и которые восприняли от Аполлоса христианство не столько сердцем, сколько умом.

Кроме Аполлосовой, в Коринфе появилась партия Петровых или Кифиных. Нет никаких данных к предположению, что Петр сам был и проповедывал в Коринфе. Вероятнее всего, партия эта основалась под влиянием рассказов пришедших из Палестины христиан о великой личности Ап. Петра. Петр в представлении этих пришельцев являлся князем апостолов и поэтому если встречалось какое либо разногласие между ним и Павлом, то Павел, по мнению этой партии, должен был уступить первенство Петру.

Понятно далее, что обращенные Павлом в христианство коринфяне стояли за своего учителя и образовали также особую партию Павловых приверженцев, которые хотели верить только тому, чему учил Павел, и отрицательно относились к авторитетам Аполлоса и Петра. Наконец, явились среди коринфских христиан и такие, которые отвергали всякие апостольские авторитеты и держались только единого главы - Христа. Они как бы не хотели признавать никакого посредника между собою и Христом, хотели зависеть только от Него одного. - Таким образом образовались в Коринфской Церкви четыре партии - Аполлосовых, Петровых, Павловых и Христовых.

Но этого мало. В жизни Коринфских христиан стали обнаруживаться и другие нежелательные явления. Когда улеглись первые сильные впечатления, произведенные на Коринфян проповедью Ап. Павла, призывавшего их всецело обновить свою греховную жизнь, коринфские христиане стали довольно легко относиться к строгим требованиям евангельской морали. Неправильно понимая учение апостола о свободе христианина (VI:12; X:23), коринфяне стали считать позволительными для себя такие вещи, которые не дозволялись даже и у язычников. Наиболее благомыслящие из коринфских христиан задались теперь вопросом, что делать с этими недостойными собратьями своими по вере, и поэтому они обратились к Павлу с посланием, в котором описывали все свои затруднения, кроме вышеуказанного. Они спрашивали его о преимуществе безбрачной жизни пред брачною, о дозволительности употребления в пищу идоложертвенного мяса (VII:1; VIII:1), о сравнительной важности духовных дарований (XII:1). Наконец, в Коринфе появились люди, отрицавшие истину всеобщего воскресения, о чем, без сомнения апостолу Павлу было также сообщено в вышеозначенном послании.

Таковы были обстоятельства жизни Коринфовой Церкви, побудившие апостола Павла написать Коринфянам первое послание. Естественно, что разнообразие нужд Коринфской Церкви должно было отразиться и на характере послания. Можно было ожидать, что апостол станет отвечать то на тот, то на другой из предложенных ему вопросов, не заботясь об общем плане послания. Между тем нельзя не заметить, что первое послание к Коринфянам, при всем разнообразии обсуждаемых в нем вопросов, представляет цельное произведение, написанное по известному плану.

Так как прежде всего апостолу нужно было восстановить свой значительно упавший в Коринфе авторитет, чтобы все его увещания были приняты теми, для кого они предназначались, то он первые главы своего послания посвящает вопросу о партиях в Коринфе. Здесь он, прежде всего, говорит о свойствах и сущности Евангелия, потом о положении в задачах служителя Евангелия и, наконец, определяет нормальное отношение между верующими и их учителями. Таким образом, он уничтожает зло партийности в самом его корне. Затем он обращается к вопросам, касающимся нравственной жизни христианской общины и здесь на первом месте ставит вопрос, в некотором отношении касавшийся организации общины, именно обсуждает поведение одного христианина, дозволившего себе крайнее нарушение христианской нравственной дисциплины, и дает указание, как поступать с подобными членами христианской общины. Затем он решает четыре чисто этических вопроса. Два из них - можно ли судиться по своим тяжбам у языческих судей и как смотреть на порок невоздержания - апостол решает быстро, основываясь на самом духе Евангелия. Два другие - вопрос о сравнительном значении брака и безбрачия и о дозволительности употреблять в пищу идоложертвенное мясо - были гораздо труднее для решения, потому что здесь примешивался вопрос о христианской свободе, и апостол посвящает решению этих двух вопросов не мало времени и труда. За этими вопросами следуют вопросы, касающиеся религиозной жизни и богослужебных собраний. Первый еще имеет соприкосновение с вопросом о христианской свободе - это именно вопрос о поведении женщин в богослужебных собраниях. Второй - о поведении христиан на вечерях любви и третий - самый трудный - об употреблении духовных дарований, главным образом о даре языков и даре пророчества.

Таким образом в своем послании Ап. идет от внешнего к внутреннему. В конце послания Ап. говорит о том вопросе, какой имел величайшее значение для всей жизни христианина - именно о воскресении мертвых, в котором некоторые коринфяне сомневались. Все содержание послания можно представить поэтому в следующем виде: 1) вопрос о Церкви - или церковном обществе (I:10-IV гл. ); 2) пять нравственных вопросов и прежде всего вопрос о церковной дисциплине (V-X гл. ); 3) три литургических вопроса (XI-XIV гл. ) и 4) вопрос из области догмы(XV гл. ).

Гл. I, ст. 1-9: представляет собою введение в послание, а ХVІ-я глава содержит заключение - поручение, разные известия и приветствия.

Подробнее содержание послания можно представить в таком виде:

1) Введение: адрес (I:1-3); благодарение Богу (4-9).

2) Партии в Коринфской Церкви (I:10-17).

3) Сущность Евангелия (I:18-III:4).

4) Истинная сущность служения христианского учителя веры (III:5-IV:5).

5) Высокомерие как причина неурядиц церковных (IV:6-21).

6) Церковная дисциплина (V).

7) Процессы (VI:1-11).

8) Невоздержание (VI:12-20).

9) Брак и безбрачие (VII).

10) Употребление в пищу идоложертвенного мяса и участие в языческих жертвенных трапезах (VIII-X).

11) Одеяние женщин при богослужении (XI:1: - 16).

12) Беспорядки на вечерях любви (XI:17-34).

13) О духовных дарованиях (XII-XIV).

14) О воскресении умерших (XV).

15) Заключение послания (XVI).

1-е послание к Коринфянам, а также и второе, представляет собою образец того, что называется посланием. То, что в нем заключается, нельзя представить себе воплощенным в форму рассуждения или трактата: только именно форма послания, понимаемого в смысле письма, и была подходящею для тех излияний, с какими обращается Ап. Павел в основанной им Коринфской Церкви. Здесь мы имеем перед собою все характерные особенности письма: увещания, похвалы и порицания, обращенные к получателям послания - словом, видно, что Ап. пишет так, как он бы говорил с Коринфянами при личном с ними свидании. Наконец, мы находим здесь не мало намеков и полунамеков, какие делаются обыкновенно в письмах друзей и какие для других читателей этих писем остаются почти непонятными.

Но 1-е послание значительно разнится от 2-го тем, что в нем Ап. говорит о нуждах церковной жизни, о разных отдельных пунктах церковной дисциплины, тогда как во 2-м он распространяется больше всего о своих личных отношениях к Коринфянам и изливает свои чувства пред ними. При этом, однако, Ап. в 1-м послании указывает и на значение внешних фактов церковной жизни для внутренней жизни отдельных лиц, а во втором ставит личные переживания в зависимость от великих, имеющих высшее значение для всего христианства, фактов. Можно сказать, что и в 1-м и во 2-м послании мы видим одного и того же Павла во всем величии его апостольского духа и благочестия. Послания к Коринфянам стоят особливо в ряду других посланий Ап. Павла. Здесь проповедник единой спасающей благодати и христианской свободы является в роли церковного администратора, устанавливающего порядок в церковной жизни. Носитель и проповедник личного христианства выступает пред нами как защитник общецерковного миросозерцания. Речь его в этих посланиях также разнообразна. Она напоминает собою то диалектическую смелость и серьезность посланий к Галатам и Римлянам, то простоту и некоторую расплывчатость речи пастырских посланий.

1-е посл. к Коринф. сохранилось в 3-х важнейших редакциях - Александрийской (древн. рукопись), греко-латинской или западной (в пер. Itala и у Западн. Отцов) и в сирской или византийской (в сирском переводе Peschito и у св. отцов Сирской Церкви, напр. у Златоуста и Феодорита). Так называемый Textus receptus, с которого сделаны славянский и русский перевод послания, придерживается в различных местах то того, то другого, то третьего из древнейших текстов. В общем, надо заметить, текст послания менее всего представляет спорных пунктов: вариантов в этом послании значительно меньше, нежели в других.

Наиболее известны следующие рукописи первого послания в Коринфянам:

1) Синайская и Ватиканская (от 4-го века).

2) Александрийская и кодекс Ефрема (от 5-го века).

3) Кларомонтонская и Койсликианская (от 6-го века).

4) Московская (от 9-го века).

Святоотеческая литература: Ефрема Сирина († 373), Амвросиаста († 375), Иоанна Златоуста († 407), Феодора Мопсуетского (не принадлежит к числу правосл. толкователей † 428), Феодорита Киррского († 458) Феофилакта Болгарского (один. века). - Из новейшей западной литературы выдаются толкования: Olshausen (2-е изд. 1840), de Wette (1840), Meyer (в 8-м изд. Heinrici 1896), Hoffmann (1874), Edwards (на англ. 1885), Godet (первон. на франц., а в 1886-88: - на нем. яз. ), Cornely (на лат. 1886-1892), В. Weiss (2: изд. 1902), Ramsay (на англ. яз. ), Bousset (в Schriften d. N. T. von I. Veiss 1907), Lietzmann (1907), Schlatter (1908) и самый научный труд - Bachmann Ph. (2-е изд. 1910). - Из русских толкований: еп. Феофана, архиеп. Никанора (Каменского). Кроме того можно с пользою употреблять сочинения проф. Голубева: о 1-м посл. к Коринф., пособия Розанова, Иванова и прот. Хераскова. Отдельные вопросы из посл. к Коринф. обстоятельно освещены у свящ. M. P. Фивейского: О духовных дарованиях (диссер. 1908: г. ), у проф. Н. Н. Глубоковского: Евангелие Ап. Павла (1905: и 1910: - 2: тома), у проф. Богдашевского (в статьях Труд. Киев. дух. Академии 1909: и 1910: г. ), а также в сочинении Lutgerfa, Freiheitspredigt и Schwarmergeister in Korinth (1908: г. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
CORINTH was a principal city of Greece, in that particular division of it which was called Achaia. It was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greece, on the southern side, and had two ports adjoining, one at the bottom of the Corinthian Gulf, called Lechæum, not far from the city, whence they traded to Italy and the west, the other at the bottom of the Sinus Saronicus, called Cenchrea, at a more remote distance, whence they traded to Asia. From this situation, it is no wonder that Corinth should be a place of great trade and wealth; and, as affluence is apt to produce luxury of all kinds, neither is it to be wondered at if a place so famous for wealth and arts should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a Corinthian woman was a proverbial phrase for a strumpet, and korinthiazein, korinthiasesthai--to play the Corinthian, is to play the whore, or indulge whorish inclinations. Yet in this lewd city did Paul, by the blessing of God on his labours, plant and raise a Christian church, chiefly among the Gentiles, as seems very probable from the history of this matter, Acts xviii. 1-18, compared with some passages in this epistle, particularly xii. 2, where the apostle tells them, You know that you wee Gentiles, carried away to those dumb idols even as you were led, though it is not improbable that many Jewish converts might be also among them, for we are told that Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house, Acts xviii. 8. He continued in this city nearly two years, as is plain from Acts xviii. 11 and 18 compared, and laboured with great success, being encouraged by a divine vision assuring him God had much people in that city, Acts xviii. 9, 10. Nor did he use to stay long in a place where his ministry met not with acceptance and success.

Some time after he left them he wrote this epistle to them, to water what he had planted and rectify some gross disorders which during his absence had been introduced, partly from the interest some false teacher or teachers had obtained amongst them, and partly from the leaven of their old maxims and manners, that had not been thoroughly purged out by the Christian principles they had entertained. And it is but too visible how much their wealth had helped to corrupt their manners, from the several faults for which the apostle reprehends them. Pride, avarice, luxury, lust (the natural offspring of a carnal and corrupt mind), are all fed and prompted by outward affluence. And with all these either the body of this people or some particular persons among them are here charged by the apostle. Their pride discovered itself in their parties and factions, and the notorious disorders they committed in the exercise of their spiritual gifts. And this vice was not wholly fed by their wealth, but by the insight they had into the Greek learning and philosophy. Some of the ancients tell us that the city abounded with rhetoricians and philosophers. And these were men naturally vain, full of self-conceit, and apt to despise the plain doctrine of the gospel, because it did not feed the curiosity of an inquisitive and disputing temper, nor please the ear with artful speeches and a flow of fine words. Their avarice was manifest in their law-suits and litigations about meum--mine, and tuum--thine, before heathen judges. Their luxury appeared in more instances than one, in their dress, in their debauching themselves even at the Lord's table, when the rich, who were most faulty on this account, were guilty also of a very proud and criminal contempt of their poor brethren. Their lust broke out in a most flagrant and infamous instance, such as had not been named among the Gentiles, not spoken of without detestation--that a man should have his father's wife, either as his wife, or so as to commit fornication with her. This indeed seems to be the fault of a particular person; but the whole church were to blame that they had his crime in no greater abhorrence, that they could endure one of such very corrupt morals and of so flagitious a behaviour among them. But their participation in his sin was yet greater, if, as some of the ancients tell us, they were puffed up on behalf of the great learning and eloquence of this incestuous person. And it is plain from other passages of the epistle that they were not so entirely free from their former lewd inclinations as not to need very strict cautions and strong arguments against fornication: see vi. 9-20. The pride of their learning had also carried many of them so far as to disbelieve or dispute against the doctrine of the resurrection. It is not improbable that they treated this question problematically, as they did many questions in philosophy, and tried their skill by arguing it pro and con.

It is manifest from this state of things that there was much that deserved reprehension, and needed correction, in this church. And the apostle, under the direction and influence of the Holy Spirit, sets himself to do both with all wisdom and faithfulness, and with a due mixture of tenderness and authority, as became one in so elevated and important a station in the church. After a short introduction at the beginning of the epistle, he first blames them for their discord and factions, enters into the origin and source of them, shows them how much pride and vanity, and the affectation of science, and learning, and eloquence, flattered by false teachers, contributed to the scandalous schism; and prescribes humility, and submission to divine instruction, the teaching of God by his Spirit, both by external revelation and internal illumination, as a remedy for the evils that abounded amongst them. He shows them the vanity of their pretended science and eloquence on many accounts. This he does through the first four chapters. In the fifth he treats of the case of the incestuous person, and orders him to be put out from among them. Nor is what the ancients say improbable, that this incestuous person was a man in great esteem, and head of one party at least among them. The apostle seems to tax them with being puffed up on his account, v. 2. In the sixth chapter he blames them for their law-suits, carried on before heathen judges, when their disputes about property should have been amicably determined amongst themselves, and in the close of the chapter warns them against the sin of fornication, and urges his caution with a variety of arguments. In the seventh chapter he gives advice upon a case of conscience, which some of that church had proposed to him in an epistle, about marriage, and shows it to be appointed of God as a remedy against fornication, that the ties of it were not dissolved, though a husband or wife continued a heathen, when the other became a Christian; and, in short, that Christianity made no change in men's civil states and relations. He gives also some directions here about virgins, in answer, as is probable, to the Corinthians' enquiries. In the eighth he directs them about meats offered to idols, and cautions them against abusing their Christian liberty. From this he also takes occasion, in the ninth chapter, to expatiate a little on his own conduct upon this head of liberty. For, though he might have insisted on a maintenance from the churches where he ministered, he waived this demand, that he might make the gospel of Christ without charge, and did in other things comply with and suit himself to the tempers and circumstances of those among whom he laboured, for their good. In the tenth chapter he dissuades them, from the example of the Jews, against having communion with idolaters, by eating of their sacrifices, inasmuch as they could not be at once partakers of the Lord's table and the table of devils, though they were not bound to enquire concerning meat sold in the shambles, or set before them at a feast made by unbelievers, whether it were a part of the idol-sacrifices or no, but were at liberty to eat without asking questions. In the eleventh chapter he gives direction about their habit in public worship, blames them for their gross irregularities and scandalous disorders in receiving the Lord's supper, and solemnly warns them against the abuse of so sacred an institution. In the twelfth chapter he enters on the consideration of spiritual gifts, which were poured forth in great abundance on this church, upon which they were not a little elated. He tells them, in this chapter, that all came from the same original, and were all directed to the same end. They issued from one Spirit, and were intended for the good of the church, and must be abused when they were not made to minister to this purpose. Towards the close he informs them that they were indeed valuable gifts, but he could recommend to them something far more excellent, upon which he breaks out, in the thirteenth chapter, into the commendation and characteristics of charity. And them, in the fourteenth, he directs them how to keep up decency and order in the churches in the use of their spiritual gifts, in which they seem to have been exceedingly irregular, through pride of their gifts and a vanity of showing them. The fifteenth chapter is taken up in confirming and explaining the great doctrine of the resurrection. The last chapter consists of some particular advices and salutations; and thus the epistle closes.

In this chapter we have, I. The preface or introduction to the whole epistle, ver. 1-9. II. One principal occasion of writing it hinted, namely, their divisions and the origin of them, ver. 10-13. III. An account of Paul's ministry among them, which was principally preaching the gospel, ver. 14-17. IV. The manner wherein he preached the gospel, and the different success of it, with an account how admirably it was fitted to bring glory to God and beat down the pride and vanity of men, ver. 17 to the end.
Adam Clarke: Commentary on the Bible - 1831
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, Co1 1:1-9.
II. Exhortations relative to their dissensions,4:21.
III. What concerns the person who had married his step-mother, commonly called the incestuous person, Co1 5:1-13, 6, and 7.
IV. The question concerning the lawfulness of eating things which had been offered to idols, Co1 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, Co1 1:1, Co1 1:2. The apostolical benediction, Co1 1:3. Thanksgiving for the prosperity of the Church at Corinth, Co1 1:4. In what that prosperity consisted, Co1 1:5-9. The apostle reproves their dissensions, and vindicates himself from being any cause of them, Co1 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, Co1 1:22. The matter of the apostle's preaching, and the reasons why that preaching was effectual to the salvation of men, Co1 1:23-29. All should glory in God, because all blessings are dispensed by Him through Christ Jesus, Co1 1:30, Co1 1:31.
Albert Barnes: Notes on the Bible - 1834
Introduction to 1 Corinthians
Section 1. The Situation of Corinth, and the Character of its Inhabitants
Corinth was properly a small dynasty, or territory in Greece, bounded on the east by the gulf of Saron; on the south by the kingdom of Argos; on the west by Sicyon; and on the north by the kingdom of Megaris, and upper part of the isthmus and bay of Corinth, the latter of which is now called the Golfo de Lepanto, or the gulf of Lepanto. This tract, or region, not large in size, possessed a few rich plains, but was in general uneven, and the soil of an indifferent quality. The city of Corinth was the capital of this region. It stood near the middle of the isthmus, which in the narrowest part was about six miles wide, though somewhat wider where Corinth stood. Here was the natural carrying place, or portage from the Ionian sea on the west, to the Aegean on the east. Many efforts were made by the Greeks, and afterwards by the Romans, to effect a communication between the Aegean and Adriatic seas by cutting across this isthmus; and traces still remain of these attempts. Means were even contrived for transporting vessels across. This isthmus was also particularly important as it was the key of the Peloponnesus, and attempts were often made to fortify it. The city had two harbors, - Lechaeum on the gulf of Corinth, or sea of Crissa on the west, to which it was joined by a double wall, twelve stadia, or about a mile and a half in length; and Cenchrea, or the sea of Saron on the east, distant about 70 stadia, or nearly 9 miles. It was a situation therefore peculiarly favorable for commerce, and highly important in the defense of Greece.
The city is said to have been founded by Sisyphus, long before the siege of Troy, apd was then called Ephyra. The time when it was founded is, however, unknown. The name Corinth, was supposed to have been given to it from Corinthus, who, by different authors, is said to have been the son of Jupiter, of of Marathon, or of Pelops, who is said to have rebuilt and adorned the city.
The city of Corinth was built at the foot of a high hill, on the top of which stood a citadel. This hill, which stood on the south of the city, was its defense in that quarter, as its sides were extremely steep. On the three other sides it was protected by strong and lofty ramparts. The circumference of the city proper was about 40 stadia, or 5 miles. Its situation gave it great commercial advantages. As the whole of that region was mountainous and rather barren, and as the situation gave the city extraordinary commercial advantages, the inhabitants early turned their attention to commerce, and amassed great wealth. This fact was, to no inconsiderable extent, the foundation of the luxury, effeminacy, and vices for which the city afterwards became so much distinguished.
The merchandise of Italy, Sicily, and the western nations, was landed at Lechaeum on the west; and that of the islands of the Aegean sea, of Asia Minor, and of the Phoenicians, and other oriental nations, at Cenchrea on the east. The city of Corinth thus became the mart of Asia and Europe; covered the sea with its ships, and formed a navy to protect its commerce. It was distinguished by building galleys and ships of a new and improved form; and its naval force procured it respect from other nations. Its population and its wealth was thus increased by the influx of foreigners. It became a city rather distinguished by its wealth, and naval force, and commerce, than by its military achievements, though it produced a few of the most valiant and distinguished leaders in the armies of Greece.
Its population was increased and its character somewhat formed from another circumstance. In the neighborhood of the city the Isthmian games were celebrated, which attracted so much attention, and which drew so many strangers from distant parts of the world. To those games, the apostle Paul not infrequently refers, when recommending Christian energy and activity. See the note, Co1 9:24, Co1 9:26-27; compare Heb 12:1.
From these causes, the city of Corinth became eminent among all ancient cities for wealth, and luxury, and dissipation. It was the mart of the world. Wealth flowed into it from all quarters. Luxury, amusement, and dissipation, were the natural consequents, until it became the most gay and dissolute city of its times, - the Paris of antiquity.
There was another cause which contributed to its character of dissoluteness and corruption. I refer to its religion. The principal deity worshipped in the city was Venus; as Diana was the principal deity worshipped at Ephesus; Minerva at Athens, etc. Ancient cities were devoted usually to some particular god or goddess, and were supposed to be under their peculiar protection. See the note at Act 14:13. Corinth was devoted, or dedicated thus to the goddess of love, or licentious passion; and the effect may be easily conceived. The temple of Venus was erected on the north side or slope of the Acrocorinthus, a mountain about half a mile in height on the south of the city, and from the summit of which a magnificent prospect opened on the north to Parnassus and Helicon, to the eastward the island of Aegina and the citadel of Athens, and to the west the rich and beautiful plains of Sicyon. This mountain was covered with temples and splendid houses; but was especially devoted to Venus, and was the plaque of her worship.
Her shrine appeared above those of the other gods; and it was enjoined by law, that 1, 000 beautiful females should officiate as courtesans, or public prostitutes, before the altar of the goddess of love. In a time of public calamity and imminent danger, these women attended at the sacrifices, and walked with the other citizens singing sacred hymns. When Xerxes invaded Greece, recourse was had to their intercession to avert the impending calamity. They were supported chiefly by foreigners; and from the avails of their vice a copious Rev_enue was derived to the city. Individuals, in order to ensure success in their undertakings, vowed to present to Venus a certain number of courtesans, which they obtained by sending to distant countries. Foreign merchants were attracted in this way to Corinth; and, in a few days, would be stripped of all their property. It thus became a proverb, "It is not for everyone to go to Corinth," - (οὐ παντὸς ἀνδρὸς εἰς Κόρινθον ἐστίν; πλους ou pantas andros eis Korinthon estin plous).
The effect of this on the morals of the city can be easily understood. It became the most frivolous, dissipated, corrupt, and ultimately the most effeminate and feeble portion of Greece. It is necessary to make these statements, because they go to show the exceeding grace of God in collecting a church in such a city, the power of the gospel in overcoming the strongest and most polluted passions of our nature; and because no small part of the irregularities which arose in the church at Corinth, and which gave the apostle occasion to write this Epistle, were produced by this pRev_ailing licentiousness of the people; and by the fact, that gross and licentious passions had received the countenance of law and the patronage of public opinion. See Co1 5:1-13; 1 Cor. 7. See article Luis in the Biographical Dictionaries.
Though Corinth was thus dissipated and licentious in its character, yet it was also distinguished for its refinement and learning. Every part of literature was cultivated there, so that before its destruction by the Romans, Cicero (prolege Man. cap. v.) scrupled not to call it totius Graeciae lumen - the light of all Greece.
Corinth was, of course, exposed to all the changes and disasters which occurred to the other cities of Greece. After a variety of Rev_olutions in its government, which it is not necessary here to repeat, it was taken by the Roman consul L. Mummius, 147 years before Christ. The riches which were found in the city were immense. During the conflagration, it is said that all the metals which were there were melted and run together, and formed that valuable compound which was so much celebrated as Corinthian brass. Others, however, with more probability, say that the Corinthian artists were accustomed to form a metal, by a mixture of brass with small quantities of gold and silver, which was so brilliant as to cause the extraordinary estimate in which this metal was held. Corinth, however, was again rebuilt. In the time of Julius Caesar, it was colonized by his order, and soon again resumed something of its former magnificence.
By the Romans the whole of Greece was divided into two provinces, Macedonia and Achaia. Of the latter Corinth was the capital: and this was its condition when it was visited by Paul. With its ancient splendor, it also soon relapsed into its former dissipation and licentiousness; and when Paul visited it, it was perhaps as dissolute as at any former period of its history. The subsequent history of Corinth it is not necessary to trace. On the division of the Roman empire it fell, of course, to the eastern empire and when this was overthrown by the Turks, it came into their bands, and it remained under their dominion until the recent Rev_olution in Greece. It still retains its ancient name; but with nothing of its ancient grandeur. A single temple, itself dismantled, it is said, is all that remains, except the ruins, to mark the site of one of the most splendid cities of antiquity. For the authorities of these statements, see Travels of Anacharsis, vol. iii. pp. 369-388; Edin. Ency. art. Corinth; Lempriere's Classical Dictionary, and Bayle's Dictionary, article: Corinth.
Section 2. The Establishment of the Church at Corinth
The apostle Paul first visited Corinth about 52 a. d. (Lardner.) See Act 18:1. He was then on his way from Macedonia to Jerusalem. He had passed some time at Athens, where he had preached the gospel, but not with such success as to warrant him to remain, or to organize a church; see the notes at Acts 17. He was alone at Athens, having expected to have been joined there by Silas and Timothy, but in that he was disappointed: Act 17:15; compare Act 18:5. He came to Corinth alone, but found Aquila and Priscilla there, who had lately come from Rome, and with them he waited the arrival of Silas and Timothy. When they arrived, Paul entered on the great work of preaching the gospel in that splendid and dissipated city, first to the Jews, and when it was rejected by them, then to the Greeks; Act 18:5-6. His feelings when he engaged in this work, he has himself stated in Co1 16:2-5. (See the note at that place.) His embarrassments and discouragements were met by a gracious promise of the Lord that he would be with him, and would not leave him; and that it was his purpose to collect a church there; see the note on Act 18:9-10. In the city, Paul remained for 18 months Act 18:11, preaching without no hesitation, until he was opposed by the Jews trader Sosthenes their leader, and brought before Gallio. When Gallio refused to hear the cause, and Paul was discharged, it is said, that he remained there yet "a good while" Act 18:18, and then sailed into Syria.
Of the size of the church that was first organized there, and of the general character of the converts, we have no other knowledge than that which is contained in the Epistle. There is reason to think that Sosthenes, who was the principal agent of the Jews in arraigning Paul before Gallio, was converted (see Co1 1:1), and perhaps some other persons of distinction; but it is evident that the church was chiefly composed of those who were in the more humble walks of life; see the notes on Co1 1:26-29. It was a signal illustration of the grace of God, and the power of the gospel, that a church was organized in that city of gayety, fashion, luxury, and licentiousness; and it shows that the gospel is adapted to meet and overcome all forms of wickedness, and to subdue all classes of people to itself. If a church was established in the frivolous and dissolute capital of Achaia then there is not now a city on earth so gay and so profligate that the same gospel may not meet its corruptions, and subdue it to the cross of Christ. Paul subsequently visited Corinth about 58 a. d., or six years after the establishment of the church there. He passed the winter in Greece - doubtless in Corinth and its neighborhood, on his journey from Macedonia to Jerusalem, the fifth time in which he visited the latter city. During this stay at Corinth he wrote the Epistle to the Romans. See the introduction to the Epistle to the Romans.
Section 3. The Time and Place of Writing the First Epistle to the Corinthians
It has been uniformly supposed that this Epistle was written at Ephesus. The circumstances which are mentioned incidently in the Epistle itself, place this beyond a doubt. The Epistle purports to have been written, not like that to the Romans, without having been at the place to which it was written, but after Paul had been at Corinth. "I, brethren, when I came unto you, came not with excellency of speech," etc. Co1 2:1. It also purports to have been written when he was about to make another visit to that church; Co1 4:19, "But I will come to you shortly, if the Lord will." Co1 16:5," now I will come to you when I pass through Macedonia, for I do pass through Macedonia." Now the history in the Acts of the Apostles informs us, that Paul did in fact visit Achaia and doubtless Corinth twice; see Act 18:1, etc.; Act 20:1-3. The same history also informs us that it was from Ephesus that Paul went into Greece; and as the Epistle purports to have been written a short time before that journey, it follows, to be consistent with the history, that the Epistle must have been written while he was at Ephesus. The narrative in the Acts also informs us, that Paul had passed two years in Ephesus before he set out on his second journey into Greece.
With this supposition, all the circumstances relating to the place where the apostle then was which are mentioned in this Epistle agree. "If after the manner of men, I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not?" Co1 15:32. It is true, as Dr. Paley remarks (Horae Paulinae) that the apostle might say this wheRev_er he was; but it was much more natural, and much more to the purpose to say it, if he was at Ephesus at the time, and in the midst of those conflicts to which the expression relates. "The churches of Asia salute you," Co1 16:19. It is evident from this, that Paul was near those churches, and that he had contact with them. But Asia, throughout the Acts of the Apostles, and in the Epistles of Paul, does not mean commonly the whole of Asia, nor the whole of Asia Minor, but a district in the interior of Asia Minor, of which Ephesus was the capital; see the note at Act 2:9; note at Act 6:9; note at Act 16:6; note at Act 20:16.
"Aquila and Priscilla salute you," Co1 16:19. Aquila and Priscilla were at Ephesus during the time in which I shall endeavor to show this Epistle was written, Act 18:26. It is evident, if this were so, that the Epistle was written at Ephesus. "But I will tarry at Ephesus until Pentecost," Co1 16:8. This is almost an express declaration that he was at Ephesus when the Epistle was written. "A great and effectual door is opened to me, and there are many adversaries," Co1 16:9. How well this agrees with the history, may be seen by comparing it with the account in Acts , when Paul was at Ephesus. Act 19:20. "So mightily grew the word of God and pRev_ailed." That there were "many adversaries," may be seen from the account of the same period in Act 19:9, "But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them and separated the disciples," Compare Acts 19:23-41.
From these circumstances, it is put beyond controversy, that the Epistle was written from Ephesus. These circumstantial, and undesigned coincidences, between a letter written by Paul and an independent history by Luke, is one of those strong evidences so common in genuine writings, which go to show that neither is a forgery. An impostor in forging a history like that of the Acts , and then writing an epistle, would not have thought of these coincidences, or introduced them in the manner in which they occur here. It is perfectly manifest that the notes of the time, and place, and circumstances in the history, and in the Epistle, were not introduced to correspond with each other, but have every appearance of genuineness and truth. See Paley's Horae Paulinae, on this Epistle.
The circumstances which have been referred to in regard to the place where this Epistle was written, serve also to fix the date of its composition. It is evident, from Co1 16:8, that Paul purposed to tarry at Ephesus until Pentecost. But this must have been written and sent away before the riot which was raised by Demetrius Acts 19:23-41, for immediately after that Paul left Ephesus and went to Macedonia, Act 20:1-2. The reason why Paul purposed to remain in Ephesus until Pentecost, was, the success which he had met with in preaching the gospel, Co1 16:9. But after the riot excited by Demetrius, this hope was in a measure defeated, and he soon left the city. These circumstances serve to fix the time when this Epistle was written to the interval which elapsed between what is recorded in Act 19:22-23. This occurred about 56 or 57 a. d. Pearson and Mill place the date in the year 57 a. d.; Lardner, in the spring of the year 56 ad.
It has never been doubted that Paul was the author of this Epistle. It bears his name; has internal evidence of having been written by him, and is ascribed to him by the unanimous voice of antiquity. It has been made a question, however, whether this was the first letter which Paul wrote to them: or whether he had pRev_iously written an epistle to them which is now lost. This inquiry has been caused by what Paul says in Co1 5:9, "I wrote unto you in an epistle," etc. Whether he there refers to another epistle, which he wrote to them before this, and which they had disregarded; or whether to the pRev_ious chapters of this Epistle; or whether to a letter to some other church which they had been expected to read, has been made a question. This question will be considered in the note on that verse.
Section 4. The Occasion on which this Epistle Was Written
It is evident that this Epistle was written in reply to one which had been addressed by the church at Corinth to Paul; Co1 7:1, "Now concerning the things whereof ye wrote unto me," etc. That letter had been sent to Paul while at Ephesus, by the hands of Stephanas, and Fortunatus, and Achaicus, who had come to consult with him respecting the state of the church at Corinth, Co1 16:17-18. In addition to this, Paul had heard various reports of certain disorders which had been introduced into the church at Corinth, and which required his attention and correction. Those disorders, it seems, as was natural, had not been mentioned in the letter which they sent to him, but he had heard of them incidentally by some members of the family of Chloe, Co1 1:11. They pertained to the following subjects:
(1) The divisions which had arisen in the church by the popularity of a teacher who had excited great disturbance, Co1 1:12-13. Probably this teacher was a Jew by birth, and not improbably of the sect of the Sadducees Co2 11:22, and his teaching might have been the occasion why in the Epistle Paul entered so largely into the proof of the doctrine of the resurrection from the dead, 1 Cor. 15.
(2) the Corinthians, like all other Greeks, were greatly in danger of being deluded, and carried away by a subtile philosophy, and by a dazzling eloquence, and it is not improbable that the false teacher there had taken advantage of this, and made it the occasion of exciting parties, and of creating a prejudice against Paul, and of undervaluing his authority because he had made no pretensions to these endowments. It was of importance, therefore, for Paul to show the true nature and value of their philosophy, and the spirit which should pRev_ail in receiving the gospel, Co1 1:18-31; 1 Cor. 2; 1 Cor. 3.
(3) Paul's authority had been called in question as an apostle and not improbably by the false teacher, or teachers, that had caused the parties which had been originated there. It became necessary, therefore, for him to vindicate his authority, and show by what right he had acted in organizing the church, and in the directions which he had given for its discipline and purity. 1 Cor. 4; 9.
(4) a case of incest had occurred in the church which had not been made the subject of discipline, Co1 5:1-13. This case was a flagrant violation of the gospel; and yet it is not improbable that it had been palliated, or vindicated by the false teachers; and it is certain that it excited no shame in the church itself. Such cases were not regarded by the dissolute Corinthians as criminal. In a city dedicated to Venus the crimes of licentiousness had been openly indulged, and this was one of the sins to which they were particularly exposed. It became necessary, therefore, for Paul to exert his apostolic authority, and to remove the offender in this case from the communion of the church, and to make him an example of the severity of Christian discipline.
(5) the Corinthians had evinced a litigious spirit, a fondness for going to law, and for bringing their causes before heathen tribunals, to the great scandal of religion, instead of endeavoring to settle their difficulties among themselves. Of this the apostle had been informed, and this called also for his authoritative interposition, Co1 6:1-8.
(6) Erroneous views and practices had arisen, perhaps, under the influence of the false teachers, on the subject of temperance, chastity, etc. To the vices of intemperance, licentiousness, and gluttony, the Corinthian Christians from their former habits, and from the customs of their countrymen, were particularly exposed. Those vices had been judged harmless, and had been freely indulged in, and it is not improbable that the views of the apostle had been ridiculed as unnecessarily stern, and severe, and rigid. It became necessary, therefore, to correct their views, and to state the true nature of the Christian requirements, Co1 6:8-20.
(7) the apostle having thus discussed those things of which he had incidentally heard, proceeds to notice particularly the things respecting which they had consulted him by letter. Those were.
(a) Marriage, and the duties in regard to it in their circumstances, 1 Cor. 7.
(b) The eating of things offered to idols, Co1 8:1-13. In order to enforce his views of what he had said on the duty of abstaining from the use of certain food, if it was the occasion of giving offence, he shows them 1 Cor. 9 that it was the great principle on which he had acted in his ministry; that he was not imposing on them any thing which he did not observe himself; that though he had full authority as an apostle to insist on a support in preaching, yet for the sake of peace, and the prosperity of the church, he had voluntarily relinquished his right, and endeavored by all means to save some 1 Cor. 9. By this example, he seeks to persuade them to a course of life as far as possible from a life of gluttony, and fornication, and self-indulgence, and to assure them that although they had been highly favored, as the Jews had been also, yet like them, they might also fall, Co1 10:1-12.
These principles he illustrates by a reference to their joining in feasts, and celebrations with idols, and the dangers to which they would subject themselves by so doing; and concludes that it would be proper in those circumstances wholly to abstain from partaking of the meat offered in sacrifice to idols if it were known to be such. This was to be done on the principle that no offence was to be given. And thus the second question referred to him was disposed of, 1Co. 10:13-33. In connection with this, and as an illustration of the principle on which he acted, and on which he wishes them to act, that of promoting mutual edification, and avoiding offence he refers 1 Cor. 11 to two other subjects, the one, the proper relation of the woman to the man, and the general duty of her being in subjection to him, 1Co. 11:1-16; and the other, a far more important matter, the proper mode of celebrating the Lord's Supper, 1Co. 11:17-34.
He had been led to speak of this, probably, by the discussion to which he had been invited on the subject of their feasts, and the discussion of that subject naturally led to the consideration of the much more important subject of their mode of celebrating the Lord's supper. That had been greatly abused to purposes of riot, and disorder, and abuse, which had grown directly out of their former views and habits in public festivals. Those views and habits they had transferred to the celebration of the eucharist. It became necessary, therefore, for the apostle to correct those views, to state the true design of the ordinance, to show the consequences of an improper mode of celebration, and to endeavor to reform them in their mode of observing it, 1Co. 11:17-34.
(c) Another subject which had probably been submitted to him in the letter was, the nature of spiritual gifts; the design of the power of speaking with tongues, and the proper order to be observed in the church on this subject. These powers seem to have been imparted to the Corinthians in a remarkable degree; and like most other things had been abused to the promotion of strife and ambition; to pride in their possession, and to irregularity and disorder in their public assemblies. This whole subject the apostle discusses 1 Cor. 12-14. He states the design of imparting this gift; the use which should be made of it in the church, the necessity of due subordination in all the members and officers; and in a chapter unequalled in beauty in any language, Co1 13:1-13 shows the inferiority of the highest of these endowments to a kind, catholic spirit - to the pRev_alence of charity, and thus endeavors to allay all contentions and strifes for ascendancy, by the pRev_alence of the spirit of love. In connection with this 1 Cor. 14 he reproves the abuses which had arisen on this subject, as he had done on others, and seeks to repress all disorders.
(8) a very important subject, the apostle reserved to the close of the Epistle - the resurrection of the dead 1 Cor. 15. Why he chose to discuss it in this place, is not known. It is quite probable that be had not been consulted on this subject in the letter which had been sent to him. It is evident, however, that erroneous opinions had been entertained on the subject, and probably inculcated by the religious teachers at Corinth. The philosophic minds of the Greeks we know were much disposed to deride this doctrine Act 17:32, and in the Corinthian church it had been either called in question, or greatly perverted, Co1 15:12. That the same body would be raised up had been denied, and the doctrine that came to be believed was, probably, simply that there would be a future state, and that the only resurrection was the resurrection of the soul from sin, and that this was past; compare Ti2 2:18. This subject the apostle had not before taken up, probably because he had not been consulted on it, and because it would find a more appropriate place after be had reproved their disorders, and answered their questions. After all those discussions, after examining all the opinions and practices that pRev_ailed among them, it was proper to pierce the great argument for the truth of the religion which they all professed on a permanent foundation, and to close the Epistle by reminding them, and proving to them that the religion which they professed, and which they had so much abused, was from heaven. The proof of this was the resurrection of the Saviour from the dead. It was indispensable to hold that in its obvious sense, and holding that, the truth of their own resurrection was demonstrated, and the error of those who denied it was apparent.
(9) having finished this demonstration, the apostle closes the Epistle 1 Cor. 16 with some miscellaneous directions and salutations.
Section 5. Divisions of the Epistle
The divisions of this Epistle, as of the other books of the Bible, into chapters and verses, is arbitrary, and often not happily made. See the introduction to the notes on the Gospels. Various divisions of the Epistle have been proposed in order to present a proper analysis to the mind. The division which is submitted here is one that arises from the pRev_ious statement of the scope and design of the Epistle, and will furnish the basis of my analysis. According to this view, the body of this Epistle may be divided into three parts, namely:
I. The discussion of irregularities and abuses pRev_ailing in the church at Corinth, of which the apostle had incidentally learned by report, 1 Cor. 1-6.
II. The discussion of various subjects which bad been submitted to him in a letter from the church, and of points which grew out of those inquiries, 1 Cor. 7-14.
III. The discussion of the great doctrine of the resurrection of Christ - the foundation of the hope of man - and the demonstration arising from that, that the Christian religion is true, and the hopes of Christians well founded, 1 Cor. 15. (See the "Analysis" prefixed to the notes.)
Section 6. The Messengers by whom this Epistle Was Sent to the Church at Corinth, and its Success
It is evident that Paul felt the deepest solicitude in regard to the state of things in the church at Corinth. Apparently, as soon as he had heard of their irregularities and disorders through the members of the family of Chloe 1 Cor. 1; 2 he had sent Timothy to them, if possible to repress the growing dissensions and irregularities; Co1 4:17. In the mean time the church at Corinth wrote to him to ascertain his views on certain matters submitted to him Co1 7:1, and the reception of this letter gave him occasion to enter at length into the subject of their disorders and difficulties. Yet he wrote the letter under the deepest solicitude about the manner of its reception, and its effect on the church, Co2 2:4, "For out of much affliction and anguish of heart I wrote unto you with many tears," etc. Paul had another object in view which was dear to his heart, and which he was laboring with all diligence to promote, which was the collection which he proposed to take up for the poor and afflicted saints at Jerusalem; see the notes, Rom 15:25-26.
This object he wished to press at this time on the church at Corinth; Co1 16:1-4. In order, therefore, to ensure the success of his letter, and to facilitate the collection, he sent Titus with the letter to the church at Corinth, with instructions to have the collection ready, Co2 7:7-8, Co2 7:13, Co2 7:15. This collection, Titus was requested to finish; Co2 8:6. With Titus, Paul sent another brother, perhaps a member of the church at Ephesus Co2 12:8, a man whose praise, Paul says, was in all the churches, and who had been already designated by the churches to bear the contribution to Jerusalem, Co2 8:18-19. By turning to Act 21:29, we find it incidentally mentioned that "Trophimus an Ephesian" was with Paul in Jerusalem, and undoubtedly this was the person here designated. This is one of the undesigned coincidences between Paul's Epistle and the Acts of the Apostles, of which Dr. Paley has made so much use in his Horae Paulinae in proving the genuineness of these writings. Paul did not deem it necessary or prudent for him to go himself to Corinth, but chose to remain in Ephesus. The letter to Paul Co1 7:1 had been brought to him by Stephanas, Fortunatus, and Achaicus Co1 16:17, and it is probable that they accompanied Titus and the other brother with him who bare Paul's reply to their inquiries.
The success of this letter was all that Paul could desire. It had the effect to repress their growing strifes, to restrain their disorders, to produce true repentance, and to remove the person who had been guilty of incest in the church. The whole church was deeply affected with his reproofs, and engaged in hearty zeal in the work of reform, Co2 7:9-11. The authority of the apostle was recognized, and his Epistle read with fear and trembling, Co2 7:15. The act of discipline which he had required on the incestuous person was inflicted by the whole church, Co2 2:6. The collection which he had desired Co1 16:1-4, and in regard to which he had boasted of their liberality to others, and expressed the utmost confidence that it would be liberal Co2 9:2-3, was taken up agreeably to his wishes, and their disposition on the subject was such as to furnish the highest satisfaction to his mind, Co2 7:13-14. Of the success of his letter, however, and of their disposition to take up the collection, Paul was not apprised until he had gone into Macedonia, where Titus came to him, and gave him information of the happy state of things in the church at Corinth, Co2 7:4-7, Co2 7:13. Never was a letter more effectual than this was, and never was authority in discipline exercised in a more happy and successful way.
General Character and Structure of the Epistle.
The general style and character of this Epistle is the same as in the other writings of Paul. See the introduction to the Epistle to the Romans. It evinces the same strong and manly style of argument and language, the same structure of sentences, the same rapidity of conception, the same overpowering force of language and thought, and the same characteristics of temper and spirit in the author. The main difference between the style and manner of this Epistle, and the other epistles of Paul, arises from the scope and design of the argument. In the Epistle to the Romans, his object led him to pursue a close and connected train of argumentation. In this, a large portion of the Epistle is occupied with reproof, and it gives occasion for calling into view at once the authority of an apostle, and the spirit and manner in which reproof is to be administered. The reader of this Epistle cannot but be struck with the fact, that it was no part of Paul's character to show indulgence to sin; that he had no design to flatter; that he neither "cloaked nor concealed transgression;" that in the most open, firm, and manly manner possible, it was his purpose to rebuke them for their disorders, and to repress their growing irregularities. At the same time, however, there is full opportunity for the display of tenderness, kindness, love, charity and for Christian instruction - an opportunity for pouring forth the deepest feelings of the human heart - an opportunity which Paul never allowed to escape unimproved. Amidst all the severity of reproof, there is the love of friendship: amidst the rebukes of an apostle, the entreaties and tears of a father. And we here contemplate Paul, not merely as the profound reasoner, not simply as a man of high intellectual endowments, but as evincing the feelings of the man, and the sympathies of the Christian.
Perhaps there is less difficulty in understanding this Epistle than the Epistle to the Romans. A few passages indeed have perplexed all commentators, and are to this day not understood. See Co1 5:9; Co1 11:10; Co1 15:29. But the general meaning of the Epistle has been much less the subject of difference of interpretation. The reasons have probably been the following.
(1) the subjects here are more numerous, and the discussions more brief. There is, therefore, less difficulty in following the author than where the discussion is protracted, and the manner of his reasoning more complicated.
(2) the subjects themselves are far less abstruse and profound than those introduced into the Epistle to the Romans. There is, therefore, less liability to misconception.
(3) the Epistle has never been made the subject of theological warfare. No system of theology has been built on it, and no attempt made to press it into the service of abstract dogmas. It is mostly of a practical character, and there has been, therefore, less room for contention in regard to its meaning.
(4) no false and unfounded theories of philosophy have been attached to this Epistle, as have been to the Epistle to the Romans. Its simple sense, therefore, has been more obvious, and no small part of the difficulties in the interpretation of that Epistle are wanting in this.
(5) the apostle's design has somewhat varied his style. There are fewer complicated sentences, and fewer parentheses, less that is abrupt and broken, and elliptical, less that is rapid, mighty, and overpowering in argument. We see the point of a reproof at once, but we are often greatly embarrassed in a complicated argument. 1 Cor. 15, however, for closeness and strength of argumentation, for beauty of diction, for tenderness of pathos, and for commanding and overpowering eloquence, is probably unsurpassed by any other part of the writings of Paul, and unequalled by any other composition.
(6) it may be added, that there is less in this Epistle that opposes the native feelings of the human heart, and that humbles the pride of the human intellect, than in the Epistle to the Romans. One great difficulty in interpreting that Epistle has been that the doctrines relate to those high subjects that rebuke the pride of man, demand prostration before his Sovereign, require the submission of the understanding and the heart to God's high claims, and throw down every form of self-righteousness. While substantially the same features will be found in all the writings of Paul, yet his purpose in this Epistle led him less to dwell on those topics than in the Epistle to the Romans. The result is, that the heart more readily acquiesces in these doctrines and reproofs, and the general strain of this Epistle; and as the heart of man has usually more agency in the interpretation of the Bible than the understanding, the obstacles in the way of a correct exposition of this Epistle are proportionably fewer than in the Epistle to the Romans.
The same spirit, however, which is requisite in understanding the Epistle to the Romans, is demanded here. In all Paul's epistles, as in all the Bible, a spirit of candor, humility, prayer, and industry is required. The knowledge of God's truth is to be acquired only by toil, and candid investigation. The mind that is filled with prejudice is rarely enlightened. The proud, unhumbled spirit seldom receives benefit from reading the Bible, or any other book. He acquires the most complete, and the most profound knowledge of the doctrines of Paul, and of the Book of God in general, who comes to the work of interpretation with the most humble heart; and the deepest sense of his dependence on the aid of that Spirit by whom originally the Bible was inspired. For "the meek will he guide in judgment, and the meek will he teach his way," Psa 25:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co1 1:1, After his salutation and thanksgiving, Co1 1:10. he exhorts them to unity, Co1 1:12. and reproves their dissensions; Co1 1:18, God destroys the wisdom of the wise, Co1 1:21. by the foolishness of preaching; Co1 1:26, and calls not the wise, mighty, and noble, Co1 1:28. but the foolish, weak, and men of no account.
Geneva 1599
Paul, (1) called [to be] an (2) apostle of Jesus Christ through the will of God, and (3) Sosthenes [our] brother,
(1) The inscription of the epistle, in which he mainly tries to procure the good will of the Corinthians towards him, yet nonetheless in such a way that he always lets them know that he is the servant of God and not of men. (2) If he is an apostle, then he must be heard, even though he sometimes sharply reprehends them, seeing he has not his own cause in hand, but is a messenger that brings the commandments of Christ. (3) He has Sosthenes with himself, that this doctrine might be confirmed by two witnesses.
John Gill
INTRODUCTION TO 1 CORINTHIANS 1
This chapter contains the general inscription of the epistle, the usual salutation, and a special thanksgiving for blessings received; after which the apostle intimates the occasion of his writing, the divisions about their ministers, which gives him an opportunity of discoursing concerning the nature, end, use, and efficacy of the preaching of the Gospel. The inscription is in 1Cor 1:1, in which an account is given of the persons concerned in this epistle; and first of Paul, the only inspired writer of it, who is described by his name, by which he went among the Gentiles; by his office, an apostle of Jesus Christ; and by the manner in which he came into it, being called to it not through any merit of his own, but through the sovereign will and pleasure of God: and next mention is made of Sosthenes, a brother minister of the Gospel, who was with the apostle, and joined in the salutation of the church, to whom the epistle is written; who are described, by their general character, a church of God; by the place of their abode, and seat of their church state, Corinth; and by their special characters, sanctified in Christ by election, and saints through the effectual calling; and with them are joined all other saints in Achaia, that belonged to them and the apostle, that called upon the name of the Lord; and then follows the salutation in 1Cor 1:3, usual in all the epistles; after that a thanksgiving to God for the grace they had by Christ in general, 1Cor 1:4, and particularly for their gifts of utterance and knowledge, which were plentifully bestowed upon them, 1Cor 1:5, and were a confirmation to them of the Gospel of Christ, 1Cor 1:6, and by which it appeared, that they were not behind other churches in these things; and are commended for their waiting for the coming of Christ, 1Cor 1:7, by whom the apostle assures them, they would be so confirmed in the mean while, as to be presented blameless by him in that day, 1Cor 1:8, of which they might be assured from the faithfulness of God, who had called them to communion with Christ, 1Cor 1:9, upon which he exhorts them to unity of affection and judgment, for this end, that there might be no schisms among them; and this he does in a way of entreaty, and that by the name of Christ, and from the consideration of their being brethren, 1Cor 1:10, suggesting hereby, that there were divisions among them: and signifies, that he had good reason to believe it, having had an account of them from a family of repute among them, 1Cor 1:11, and then expressly mentions what their differences were about, namely, their ministers, 1Cor 1:12, and uses arguments to dissuade them from their dividing principles and practices; showing, that one was their Lord and master, Christ, who was crucified for them, and in whose name they were baptized, and not his ministers, 1Cor 1:13, and since some among them made an ill use of their having been baptized by the apostle, he is thankful that he had baptized no more of them, and mentions by name those that he had baptized, 1Cor 1:14, and gives a reason for it, taken from the principal end of his mission by Christ, which was to preach the Gospel, and not only or chiefly to baptize, 1Cor 1:17. The manner in which he was sent to preach, and did preach it, is observed by him, not in the words of human wisdom; and that for this reason, lest either the Gospel should be of no use, or the effect of it should be ascribed to a wrong cause; and then be obviates an objection that might be made to this way of preaching, that hereby the Gospel would be brought into contempt; to which he answers, by granting that it would be, and was reckoned foolishness by them that were blinded and were lost; and by observing on the other hand, that it was effectual to saving purposes to others, 1Cor 1:18, and though the former sort might be the wise and prudent of this world, this need seem no strange thing, since the infatuation of such persons is no other than what was foretold would be, as appears from a testimony out of Is 29:14, cited in 1Cor 1:19, upon which some questions are put, and inquiries made, after men of wisdom and learning, whose wisdom God made foolish, 1Cor 1:20, the reason of which was, because they did not make a right use of their natural wisdom in the knowledge of God, wherefore it was his pleasure to save men by means esteemed foolishness by them, 1Cor 1:21, and these wise men, who accounted the preaching of the Gospel foolishness, are distinguished into two sorts, Jews and Gentiles; the one requiring miracles to confirm it, the other seeking wisdom in it, 1Cor 1:22, but finding neither, though there were really both, the preaching of a crucified Christ was a stumbling to the one, and folly to the other, 1Cor 1:23, though those that were called by grace from among them, whether Jews or Gentiles, had different sentiments of it, and of Christ preached in it, in whose esteem he was the power and wisdom of God, 1Cor 1:24, the reason of which was, because there are superior wisdom and power in Christ and his Gospel, which the apostle, an ironical concession, calls the foolishness and weakness of God, to the wisdom and power of men, 1Cor 1:25, and instances in the effectual calling and conversion of the Corinthians, who for the most part were not the wise, the mighty, and noble, 1Cor 1:26, but the foolish, weak, and base; and the end of God, in the call of such, was to draw a veil over and bring to confusion the wisdom and power of men, 1Cor 1:27, and also that no creature whatever should dare to glory before him, 1Cor 1:29, but the true object of glorying in is pointed at, the Lord Jesus Christ; and the reason of it, all blessings of grace being in him, and from him, is suggested, 1Cor 1:30, so that whoever glories, should glory in him, 1Cor 1:31.
John Wesley
Paul, called to be an apostle - There is great propriety in every clause of the salutation, particularly in this, as there were some in the church of Corinth who called the authority of his mission in question. Through the will of God - Called "the commandment of God," Ti1 1:1 This was to the churches the ground of his authority; to Paul himself, of an humble and ready mind. By the mention of God, the authority of man is excluded, Gal 1:1; by the mention of the will of God, the merit of Paul, 1Cor 15:8, &c. And Sosthenes - A Corinthian, St. Paul's companion in travel. It was both humility and prudence in the apostle, thus to join his name with his own, in an epistle wherein he was to reprove so many irregularities. Sosthenes the brother - Probably this word is emphatical; as if he had said, Who, from a Jewish opposer of the gospel, became a faithful brother.
Robert Jamieson, A. R. Fausset and David Brown
THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. (1Co. 1:1-31)
called to be--Found in some, not in others, of the oldest manuscripts Possibly inserted from Rom 1:1; but as likely to be genuine. Translate, literally, "a called apostle" [CONYBEARE and HOWSON].
through the will of God--not because of my own merit. Thus Paul's call as "an apostle by the will of God," while constituting the ground of the authority he claims in the Corinthian Church (compare Gal 1:1), is a reason for humility on his own part (1Cor 15:8, 1Cor 15:10) [BENGEL]. In assuming the ministerial office a man should see he does so not of his own impulse, but by the will of God (Jer 23:21); Paul if left to his own will would never have been an apostle (Rom 9:16).
Sosthenes--See my Introduction. Associated by Paul with himself in the inscription, either in modesty, Sosthenes being his inferior [CHRYSOSTOM], or in order that the name of a "brother" of note in Corinth (Acts 18:17) might give weight to his Epistle and might show, in opposition to his detractors that he was supported by leading brethren. Gallio had driven the Jews who accused Paul from the judgment-seat. The Greek mob, who disliked Jews, took the opportunity then of beating Sosthenes the ruler of the Jewish synagogue, while Gallio looked on and refused to interfere, being secretly pleased that the mob should second his own contempt for the Jews. Paul probably at this time had showed sympathy for an adversary in distress, which issued in the conversion of the latter. So Crispus also, the previous chief ruler of the synagogue had been converted. Saul the persecutor turned into Paul the apostle, and Sosthenes the leader in persecution against that apostle, were two trophies of divine grace that, side by side, would appeal with double power to the Church at Corinth [BIRKS].
1:11:1: [3621] Պա՛ւղոս կոչեցեալ առաքեա՛լ Յիսուսի Քրիստոսի՝ կամօքն Աստուծոյ, եւ Սոսթենէ՛ս եղբայր. [3621] ՚Ի վերնագրիս ոմանք յաւելուն. Առ Կորնթացիսն առաջին թուղթ առաքելոյ։ Այլ բաց յառաջնոյն որ Առ Հռովմայեցիս՝ գրեթէ ամենայն գրչագիրք մեր համաձայն Հալլենական սկզբնագրին զանց առնեն յաւելուլ ՚ի վերնագիրս յաջորդ թղթոցն՝ զանուն Պաւղոսի առաքելոյ։ Յորս Ոսկան համեմատեալ Լատինականին դնէ յիւրաքանչիւրս. Թուղթ երանելւոյն Պօղոսի առաքելոյ առ. եւ այլն։
1 Պօղոսը՝ Աստծու կամքով Յիսուս Քրիստոսի առաքեալը լինելու կոչուածը, եւ Սոսթենէս եղբայրը,
1 Պօղոս, Աստուծոյ կամքովը Յիսուս Քրիստոսի առաքեալ ըլլալու կանչուած ու Սոսթենէս եղբայրը,
Պաւղոս, կոչեցեալ առաքեալ Յիսուսի Քրիստոսի կամօքն Աստուծոյ, եւ Սոսթենէս եղբայր:

1:1: [3621] Պա՛ւղոս կոչեցեալ առաքեա՛լ Յիսուսի Քրիստոսի՝ կամօքն Աստուծոյ, եւ Սոսթենէ՛ս եղբայր.
[3621] ՚Ի վերնագրիս ոմանք յաւելուն. Առ Կորնթացիսն առաջին թուղթ առաքելոյ։ Այլ բաց յառաջնոյն որ Առ Հռովմայեցիս՝ գրեթէ ամենայն գրչագիրք մեր համաձայն Հալլենական սկզբնագրին զանց առնեն յաւելուլ ՚ի վերնագիրս յաջորդ թղթոցն՝ զանուն Պաւղոսի առաքելոյ։ Յորս Ոսկան համեմատեալ Լատինականին դնէ յիւրաքանչիւրս. Թուղթ երանելւոյն Պօղոսի առաքելոյ առ. եւ այլն։
1 Պօղոսը՝ Աստծու կամքով Յիսուս Քրիստոսի առաքեալը լինելու կոչուածը, եւ Սոսթենէս եղբայրը,
1 Պօղոս, Աստուծոյ կամքովը Յիսուս Քրիստոսի առաքեալ ըլլալու կանչուած ու Սոսթենէս եղբայրը,
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Павел, волею Божиею призванный Апостол Иисуса Христа, и Сосфен брат,
1:1  παῦλος κλητὸς ἀπόστολος χριστοῦ ἰησοῦ διὰ θελήματος θεοῦ, καὶ σωσθένης ὁ ἀδελφός,
1:1. ΠΑΥΛΟΣ (A-Paulos,"κλητὸς (called,"ἀπόστολος (a-setee-off) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) διὰ (through) θελήματος (of-a-determining-to) θεοῦ (of-a-Deity,"καὶ (and) Σωσθένης (a-Sosthenes) ὁ (the-one) ἀδελφὸς (brethrened,"
1:1. Paulus vocatus apostolus Christi Iesu per voluntatem Dei et Sosthenes fraterPaul, called to be an apostle of Jesus Christ by the will of God, and Sosthenes a brother,
1:1. Paul, called as an Apostle of Jesus Christ by the will of God; and Sosthenes, a brother:
1:1. Paul, called [to be] an apostle of Jesus Christ through the will of God, and Sosthenes [our] brother,
1:1. Paul, called as an Apostle of Jesus Christ by the will of God; and Sosthenes, a brother:
1:1. Paul, called [to be] an apostle of Jesus Christ through the will of God, and Sosthenes [our] brother,
1:1 Paul, called [to be] an apostle of Jesus Christ through the will of God, and Sosthenes [our] brother:
1: Павел, волею Божиею призванный Апостол Иисуса Христа, и Сосфен брат,
1:1  παῦλος κλητὸς ἀπόστολος χριστοῦ ἰησοῦ διὰ θελήματος θεοῦ, καὶ σωσθένης ὁ ἀδελφός,
1:1. Paulus vocatus apostolus Christi Iesu per voluntatem Dei et Sosthenes frater
Paul, called to be an apostle of Jesus Christ by the will of God, and Sosthenes a brother,
1:1. Paul, called as an Apostle of Jesus Christ by the will of God; and Sosthenes, a brother:
1:1. Paul, called [to be] an apostle of Jesus Christ through the will of God, and Sosthenes [our] brother,
1:1. Paul, called as an Apostle of Jesus Christ by the will of God; and Sosthenes, a brother:
1:1. Paul, called [to be] an apostle of Jesus Christ through the will of God, and Sosthenes [our] brother,
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Ап. Павел и его сотрудник Сосфен шлют привет Коринфской Церкви.

1: Призванный апостол, см. Рим I:1. - Сосфен брат. Из книги Деяний известно о Сосфене, начальнике синагоги в Коринфе (XVIII:17). Очень может быть, что он обращен был Павлом в христианство и сделался его сотрудником. Ап. Павел, вероятно, упоминает здесь о нем как о лице, хорошо известном коринфянам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Salutation.A. D. 57.
1 Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, 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: 3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. 4 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; 5 That in every thing ye are enriched by him, in all utterance, and in all knowledge; 6 Even as the testimony of Christ was confirmed in you: 7 So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: 8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. 9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

We have here the apostle's preface to his whole epistle, in which we may take notice,

I. Of the inscription, in which, according to the custom of writing letters then, the name of the person by whom it was written and the persons to whom it was written are both inserted. 1. It is an epistle from Paul, the apostle of the Gentiles, to the church of Corinth, which he himself had planted, though there were some among them that now questioned his apostleship (ch. ix. 1, 2), and vilified his person and ministry, 2 Cor. x. 10. The most faithful and useful ministers are not secure from this contempt. He begins with challenging this character: Paul, called to be an apostle of Jesus Christ, through the will of God. He had not taken this honour to himself, but had a divine commission for it. It was proper at any time, but necessary at this time, to assert his character, and magnify his office, when false teachers made a merit of running him down, and their giddy and deluded followers were so apt to set them up in competition with him. It was not pride in Paul, but faithfulness to his trust, in this juncture, to maintain his apostolical character and authority. And, to make this more fully appear, he joins Sosthenes with him in writing, who was a minister of a lower rank. Paul, and Sosthenes his brother, not a fellow-apostle, but a fellow-minister, once a ruler of the Jewish synagogue, afterwards a convert to Christianity, a Corinthian by birth, as is most probable, and dear to this people, for which reason Paul, to ingratiate himself with them, joins them with himself in his first salutations. There is no reason to suppose he was made a partaker of the apostle's inspiration, for which reasons he speaks, through the rest of the epistle, in his own name, and in the singular number. Paul did not in any case lessen his apostolical authority, and yet he was ready upon all occasions to do a kind and condescending thing for their good to whom he ministered. The persons to whom this epistle was directed were the church of God that was at Corinth, sanctified in Christ Jesus, and called to be saints. All Christians are thus far sanctified in Christ Jesus, that they are by baptism dedicated and devoted to him, they are under strict obligations to be holy, and they make profession of real sanctity. If they be not truly holy, it is their own fault and reproach. Note, It is the design of Christianity to sanctify us in Christ. He gave himself for us, to redeem us from all iniquity, and purify us to himself a peculiar people, zealous of good works. In conjunction with the church at Corinth, he directs the epistle to all that in every place call on the name of Christ Jesus our Lord, both theirs and ours. Hereby Christians are distinguished from the profane and atheistical, that they dare not live without prayer; and hereby they are distinguished from Jews and Pagans, that they call on the name of Christ. He is their common head and Lord. Observe, In every place in the Christian world there are some that call on the name of Christ. God hath a remnant in all places; and we should have a common concern for and hold communion with all that call on Christ's name.

II. Of the apostolical benediction. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. An apostle of the prince of peace must be a messenger and minister of peace. This blessing the gospel brings with it, and this blessing every preacher of the gospel should heartily wish and pray may be the lot of all among whom he ministers. Grace and peace--the favour of God, and reconciliation to him. It is indeed the summary of all blessings. The Lord lift up his countenance upon thee, and give thee peace, was the form of benediction under the Old Testament (Num. vi. 26), but this advantage we have by the gospel, 1. That we are directed how to obtain that peace from God: it is in and by Christ. Sinners can have no peace with God, nor any good from him, but through Christ. 2. We are told what must qualify us for this peace; namely, grace: first grace, then peace. God first reconciles sinners to himself, before he bestows his peace upon them.

III. Of the apostle's thanksgiving to God on their behalf. Paul begins most of his epistles with thanksgiving to God for his friends and prayer for them. Note, The best way of manifesting our affection to our friends is by praying and giving thanks for them. It is one branch of the communion of saints to give thanks to God mutually for our gifts, graces, and comforts. He gives thanks, 1. For their conversion to the faith of Christ: For the grace which was given you through Jesus Christ, v. 4. He is the great procurer and disposer of the favours of God. Those who are united to him by faith, and made to partake of his Spirit and merits, are the objects of divine favour. God loves them, bears them hearty good-will, and bestows on them his fatherly smiles and blessings. 2. For the abundance of their spiritual gifts. This the church of Corinth was famous for. They did not come behind any of the churches in any gift, v. 7. He specifies utterance and knowledge, v. 5. Where God has given these two gifts, he has given great capacity for usefulness. Many have the flower of utterance that have not the root of knowledge, and their converse is barren. Many have the treasure of knowledge, and want utterance to employ it for the good of others, and then it is in a manner wrapped up in a napkin. But, where God gives both, a man is qualified for eminent usefulness. When the church of Corinth was enriched with all utterance and all knowledge, it was fit that a large tribute of praise should be rendered to God, especially when these gifts were a testimony to the truth of the Christian doctrine, a confirmation of the testimony of Christ among them, v. 6. They were signs and wonders and gifts of the Holy Ghost, by which God did bear witness to the apostles, both to their mission and doctrine (Heb. ii. 4), so that the more plentifully they were poured forth on any church the more full attestation was given to that doctrine which was delivered by the apostles, the more confirming evidence they had of their divine mission. And it is no wonder that when they had such a foundation for their faith they should live in expectation of the coming of their Lord Jesus Christ, v. 7. It is the character of Christians that they wait for Christ's second coming; all our religion has regard to this: we believe it, and hope for it, and it is the business of our lives to prepare for it, if we are Christians indeed. And the more confirmed we are in the Christian faith the more firm is our belief of our Lord's second coming, and the more earnest our expectation of it.

IV. Of the encouraging hopes the apostle had of them for the time to come, founded on the power and love of Christ, and the faithfulness of God, v. 8, 9. He who had begun a good work in them, and carried it on thus far, would not leave it unfinished. Those that wait for the coming of our Lord Jesus Christ will be kept by him, and confirmed to the end; and those that are so will be blameless in the day of Christ: not upon the principle of strict justice, but gracious absolution; not in rigour of law, but from rich and free grace. How desirable is it to be confirmed and kept of Christ for such a purpose as this! How glorious are the hopes of such a privilege, whether for ourselves or others! To be kept by the power of Christ from the power of our own corruption and Satan's temptation, that we may appear without blame in the great day! O glorious expectation, especially when the faithfulness of God comes in to support our hopes! He who hath called us into the fellowship of his Son is faithful, and will do it, 1 Thess. v. 24. He who hath brought us into near and dear relation to Christ, into sweet and intimate communion with Christ, is faithful; he may be trusted with our dearest concerns. Those that come at his call shall never be disappointed in their hopes in him. If we approve ourselves faithful to God, we shall never find him unfaithful to us. He will not suffer his faithfulness to fail, Ps. lxxxix. 33.
Adam Clarke: Commentary on the Bible - 1831
1:1: 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).
Albert Barnes: Notes on the Bible - 1834
1:1: Paul, called to be an apostle - See the notes at Rom 1:1.
Through the will of God - Not by human appointment, or authority, but in accordance with the will of God, and His command. That will was made known to him by the special Revelation granted to him at his conversion, and call to the apostleship; Acts 9. Paul often refers to the fact that he had received a direct commission from God, and that he did not act on his own authority; compare Gal 1:11-12; Co1 9:1-6; Co2 11:22-33; Co2 12:1-12. There was a special reason why he commenced this Epistle by referring to the fact that he was divinely called to the apostleship. It arose from the fact that his apostolic authority had been called in question by the false teachers at Corinth. That this was the case is apparent from the general strain of the Epistle, from some particular expressions Co2 10:8-10; and from the fact that he is at so much pains throughout the two epistles to establish his divine commission.
And Sosthenes - Sosthenes is mentioned in Act 18:17, as "the chief ruler of the synagogue" at Corinth. He is there said to have been beaten by the Greeks before the judgment-seat of Gallio because he was a Jew, and because he had joined with the other Jews in arraigning Paul, and had thus produced disturbance in the city; see the note on this place. It is evident that at that time he was not a Christian. When he was converted, or why he left Corinth and was now with Paul at Ephesus, is unknown. Why Paul associated him with himself in writing this Epistle is not known. It is evident that Sosthenes was not an apostle, nor is there any reason to think that he was inspired. Some circumstances are known to have existed respecting Paul's manner of writing to the churches, which may explain it:
(1) He was accustomed to employ an amanuensis (scribe) in writing his epistles, and the copyist frequently expressed his concurrence or approbation in what the apostle had indicted; see the note at Rom 16:22; compare Col 4:18. "The salutation by the hand of Paul," Th2 3:17; Co1 16:21. It is possible that Sosthenes might have been employed by Paul for this purpose.
(2) Paul not unfrequently associated others with himself in writing his letters to the churches, himself claiming authority as an apostle; and the others expressing their concurrence; Co2 1:1. Thus, in Gal 1:1, "all the brethren" which were with him, are mentioned as united with him in addressing the churches of Galatia; Phi 1:1; Col 1:1; Th1 1:1.
(3) Sosthenes was well known at Corinth. He had been the chief ruler of the synagogue there. His conversion would, therefore, excite a deep interest, and it is not improbable that he had been conspicuous as a preacher. All these circumstances would render it proper that Paul should associate him with himself in writing this letter. It would be bringing in the testimony of one well known as concurring with the views of the apostle, and tend much to conciliate those who were disaffected toward him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: called: Rom 1:1; Gal 2:7, Gal 2:8
an: Co1 3:9, Co1 9:1, Co1 9:2, Co1 15:9; Luk 6:13; Joh 20:21; Act 1:2, Act 1:25, Act 1:26, Act 22:21; Rom 1:5; Co2 11:5, Co2 12:12; Gal 1:1; Eph 4:11; Ti1 1:1, Ti1 2:7
through: Co1 6:16, Co1 6:17; Joh 15:16; Co2 1:1; Gal 1:15, Gal 1:16; Eph 1:1; Col 1:1
Sosthenes: Act 18:17
John Gill
Paul called to be an apostle of Jesus Christ,.... The author, or rather the writer of the following epistle; for the Holy Ghost was the author and dictator of it, and which was never doubted: he is described by his, name Paul, though his Jewish name was Saul; and very probably he being a Jew by birth, and yet born in a Roman city, might have two names, the one Jewish, the other Gentile; and by the one he went when among the Jews, and by the other when concerned with the Gentiles: and also by his office, "an apostle of Jesus Christ"; immediately called, and sent forth by him; had the Gospel from him by immediate revelation, and a commission to preach it; and which high office was confirmed by signs and wonders, and mighty deeds; by the extraordinary gifts of the Holy Ghost conferred on him, and on others under his ministry; and by the eminent success which attended the preaching of the Gospel by him. This his character he the rather mentions, because some in this church, through the insinuations of the false apostles, demurred upon it; whereas this was not a mere name given him by men, and by which he was only commonly called by them, but was an office he was "called" to by Christ; he did not rush into it, or assume it of himself, but had a divine warrant for it; for he was invested with it,
through the will of God: both by the secret will and purpose of God, by which he was a chosen vessel, to bear the name of Christ among the Gentiles, Acts 9:15; and by the revealed will of God, signified by the Spirit of God, who said, "separate me Saul and Barnabas, for the work whereunto I have called them", Acts 13:2, and shows, that it was not owing to any worth or merit in him, but purely to the free grace and sovereign will and pleasure of God, that he was made an apostle of Christ:
and Sosthenes our brother. This seems to be the same man, who was the chief ruler of the synagogue of the Jews at Corinth; and was converted to the Christian faith by the Apostle Paul whilst there, as appears from his favouring the cause of the apostle, for which the Jews beat him before the judgment seat, and yet Gallio the Roman deputy took no notice of it, Acts 18:17, in the Syriac dictionary (a) mention is made of one Sosthenes, governor of a city, one of the seventy disciples, who was educated at Pontus, and cast into the sea by the order of Nouna; and is also said to be bishop of Colophon in Ionia; see Gill on Lk 10:1; but without any reason. This person the apostle joins with him, not as in equal office with him, but as a brother in Christ, and very probably a ministering brother, and a companion of his; and the rather, because he might be well known to the Corinthians, and respected by them; wherefore he chose to join him with him, to show their agreement in doctrine and discipline, and in advice to them, which might have the greater weight with them; see Acts 18:17.
(a) Bar Bahluli apud Castel. Lex. Polyglott. col. 2444. Vid. Euseb, Eccl. Hist. l. 1. c. 12.
1:21:2: եկեղեցւոյդ Աստուծոյ որ է ՚ի Կորնթոս, նուիրելոց ՚ի Քրիստոս Յիսուս՝ կոչեցելո՛ց սրբոց, ամենեքումբք հանդերձ որ կարդան զանուն Տեառն մերոյ Յիսուսի Քրիստոսի, յամենայն տեղիս նոցա՝ եւ մեր[3622]։ [3622] Յոմանս պակասի. Եկեղեցւոյդ Աստուծոյ։
2 Աստծու այդ եկեղեցուն, որ Կորնթոսում է, Քրիստոս Յիսուսին նուիրուածներիդ, սուրբ լինելու կոչուածներիդ, բոլորի հետ միասին, որոնք ամէն տեղ պաշտում են անունը մեր Տէր Յիսուս Քրիստոսի, որ նրանց եւ մեր Տէրն է,
2 Կորնթոսի մէջ եղած Աստուծոյ եկեղեցիին, Քրիստոս Յիսուսով սրբուածներուն, սուրբեր ըլլալու կանչուածներուն, այն ամենուն հետ որ ամէն տեղ մեր Տէր Յիսուս Քրիստոսին անունը կը կանչեն, իրենցը ու մերը.
եկեղեցւոյդ Աստուծոյ որ է ի Կորնթոս, նուիրելոց ի Քրիստոս Յիսուս, կոչեցելոց սրբոց, ամենեքումբք հանդերձ որք կարդան զանուն Տեառն մերոյ Յիսուսի Քրիստոսի յամենայն տեղիս` նոցա եւ մեր:

1:2: եկեղեցւոյդ Աստուծոյ որ է ՚ի Կորնթոս, նուիրելոց ՚ի Քրիստոս Յիսուս՝ կոչեցելո՛ց սրբոց, ամենեքումբք հանդերձ որ կարդան զանուն Տեառն մերոյ Յիսուսի Քրիստոսի, յամենայն տեղիս նոցա՝ եւ մեր[3622]։
[3622] Յոմանս պակասի. Եկեղեցւոյդ Աստուծոյ։
2 Աստծու այդ եկեղեցուն, որ Կորնթոսում է, Քրիստոս Յիսուսին նուիրուածներիդ, սուրբ լինելու կոչուածներիդ, բոլորի հետ միասին, որոնք ամէն տեղ պաշտում են անունը մեր Տէր Յիսուս Քրիստոսի, որ նրանց եւ մեր Տէրն է,
2 Կորնթոսի մէջ եղած Աստուծոյ եկեղեցիին, Քրիստոս Յիսուսով սրբուածներուն, սուրբեր ըլլալու կանչուածներուն, այն ամենուն հետ որ ամէն տեղ մեր Տէր Յիսուս Քրիստոսին անունը կը կանչեն, իրենցը ու մերը.
zohrab-1805▾ eastern-1994▾ western am▾
1:22: церкви Божией, находящейся в Коринфе, освященным во Христе Иисусе, призванным святым, со всеми призывающими имя Господа нашего Иисуса Христа, во всяком месте, у них и у нас:
1:2  τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν κορίνθῳ, ἡγιασμένοις ἐν χριστῶ ἰησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ ἐν παντὶ τόπῳ, αὐτῶν καὶ ἡμῶν·
1:2. τῇ (unto-the-one) ἐκκλησίᾳ (unto-a-calling-out-unto) τοῦ (of-the-one) θεοῦ (of-a-Deity) τῇ (unto-the-one) οὔσῃ (unto-being) ἐν (in) Κορίνθῳ, (unto-a-Korinthos," ἡγιασμένοις ( unto-having-had-come-to-be-hallow-belonged-to ) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ, (unto-an-Iesous," κλητοῖς ( unto-called ) ἁγίοις , ( unto-hallow-belonged ,"σὺν (together) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) ἐπικαλουμένοις (unto-being-called-upon-unto) τὸ (to-the-one) ὄνομα (to-a-name) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) ἐν (in) παντὶ (unto-all) τόπῳ (unto-an-occasion) αὐτῶν (of-them) καὶ (and) ἡμῶν: (of-us)
1:2. ecclesiae Dei quae est Corinthi sanctificatis in Christo Iesu vocatis sanctis cum omnibus qui invocant nomen Domini nostri Iesu Christi in omni loco ipsorum et nostroTo the church of God that is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that invoke the name of our Lord Jesus Christ in every place of theirs and ours.
1:2. to the Church of God which is at Corinth, to those sanctified in Christ Jesus, called to be saints with all who are invoking the name of our Lord Jesus Christ in every place of theirs and of ours.
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:
1:2. to the Church of God which is at Corinth, to those sanctified in Christ Jesus, called to be saints with all who are invoking the name of our Lord Jesus Christ in every place of theirs and of ours.
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:
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 their' s and our' s:
2: церкви Божией, находящейся в Коринфе, освященным во Христе Иисусе, призванным святым, со всеми призывающими имя Господа нашего Иисуса Христа, во всяком месте, у них и у нас:
1:2  τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν κορίνθῳ, ἡγιασμένοις ἐν χριστῶ ἰησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ ἐν παντὶ τόπῳ, αὐτῶν καὶ ἡμῶν·
1:2. ecclesiae Dei quae est Corinthi sanctificatis in Christo Iesu vocatis sanctis cum omnibus qui invocant nomen Domini nostri Iesu Christi in omni loco ipsorum et nostro
To the church of God that is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that invoke the name of our Lord Jesus Christ in every place of theirs and ours.
1:2. to the Church of God which is at Corinth, to those sanctified in Christ Jesus, called to be saints with all who are invoking the name of our Lord Jesus Christ in every place of theirs and of ours.
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:
1:2. to the Church of God which is at Corinth, to those sanctified in Christ Jesus, called to be saints with all who are invoking the name of our Lord Jesus Christ in every place of theirs and of ours.
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:
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Церкви. В обыкновенном греческом языке словом Церковь (ekklhsia) обозначается собрание граждан, которые по какому-нибудь общественному делу вызваны из своих домов (ср. Деян XIX:41: - собрание). В терминологии Нового Завета слово это удержало тот же смысл. Созывает или призывает здесь Бог грешников ко спасению чрез проповедание Евангелия (Гал I:6). Созванные образуют из себя новое общество, которого глава есть Христос. - Божией. Это слово указывает на Того, Кто созвал общину и Кому она принадлежит. И в Ветхом Завете был термин: Kehal Jehova - собранное общество Иеговы. Но там новые члены общины появлялись путем телесного происхождения от ранее призванных Богом, а здесь, в христианстве, Церковь растет путем свободного, личного присоединения к ней всех, кто может веровать во Христа. - Освященным во Христе Иисусе. Слово освященный указывает на состояние, в каком верующие находятся благодаря Господу Иисусу Христу. Принять в себе верою Христа - значит усвоить себе ту святость, какую Он воплотил в Своем Лице. - Призванным святым - см. Рим I:7: - Со всеми... этим прибавлением Ап. напоминает слишком возгордившимся (XIV:36) коринфским христианам, что кроме них есть на свете и другие верующие, с которыми они и должны идти рука об руку в своем нравственном развитии. - Призывающими имя. Это выражение употреблялось еще в Ветхом Завете (Ис XLIII:7; Иоил II:32) только о призывании Иеговы (у LXX). Выражение имя заключает в себе идею существа(Исх XXIII:21). - Господа. Этот титул обозначает Христа как Того, Кому Бог передал господство над миром. Церковь и состоит из таких лиц, которые признают эту власть Христа над миром. - Во всяком месте. Церковь христианская представляется здесь уже распространившеюся по всему миру (ср. 1Тим. II:8). - У них и у нас. Это слово следует относить к выражению: Господа нашего Иисуса Христа(Златоуст). Ап. хочет сказать, что Господь - у всех верующих, как у паствы, так и у пастырей - один! это является протестом против тех, кто, возвеличивая проповедников - слушателей Христа, забывал о Самом Христе Господе (ср. 3, 5, 22, 23).
Adam Clarke: Commentary on the Bible - 1831
1:2: 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.
Albert Barnes: Notes on the Bible - 1834
1:2: Unto the church of God which is at Corinth - For an account of the time and manner in which the church was established in Corinth, see the introduction, and the notes at Acts 18:1-17. The church is called "the church of God," because it has been founded by His agency, and was devoted to his service. It is worthy of remark, that although great disorders had been introduced into that church; though there were separations and erroneous doctrines; though there were some who gave evidence that they were not sincere Christians, yet the apostle had no hesitation in applying to them the name of a "church of God."
To them that are sanctified - To those who are made holy. This does not refer to the profession of holiness, but implies that they were in fact holy. The word means that they were separateD from the mass of pagans around them, and devoted to God and his cause. Though the word used here (ἡγιασμένοις hē giasmenois) has this idea of separation from the mass around them, yet it is separation on account of their being in fact, and not in profession merely, different from others, and truly devoted to God; see the note at Rom 1:7.
In Christ Jesus - That is, "by" ἐν en the agency of Christ. It was by his authority, his power, and his Spirit, that they had been separated from the mass of pagans around them, and devoted to God; compare Joh 17:19.
Called to be saints - The word "saints" does not differ materially from the word "sanctified" in the former part of the verse. It means those who are separateD from the world, and set apart to God as holy. The idea which Paul introduces here is, that they became such because they were called to be such. The idea in the former part of the verse is, that this was done "by Christ Jesus;" here he says that it was because they were called to this privilege. He doubtless means to say that it was not by any native tendency in themselves to holiness, but because God had called them to it. And this calling does not refer merely to an external invitation, but it was that which was made effectual in their case, or that on which the fact of their being saints could be predicated; compare Co1 1:9; see Ti2 1:9; "Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace," etc.; Pe1 1:15; the Rom 1:6-7; Rom 8:28 notes; Eph 4:1 note; Ti1 6:12 note; Pe1 2:9 note.
With all ... - This expression shows:
(1) That Paul had the same feelings of attachment to all Christians in every place; and,
(2) That he expected that this Epistle would be read, not only by the church at Corinth, but also by other churches. That this was the uniform intention of the apostle in regard to his epistles, is apparent from other places; compare Th1 5:27; "I charge you by the Lord that this Epistle be read unto all the holy brethren;" Col 4:16; "And when this Epistle is read among you, cause that it be read also in the church of the Laodiceans." It is evident that Paul expected that his epistles would obtain circulation among the churches; and it was morally certain that they would be soon transcribed, and be extensively read - the ardent feelings of Paul embraced all Christians in every nation. He knew nothing of the narrowness of exclusive attachment to a sect. His heart was full of love, and he loved, as we should, all who bore the Christian name, and who evinced the Christian spirit.
Call upon the name of Jesus Christ - To call upon the name of any person, in Scripture language, is to call on the person himself; compare Joh 3:18; the note at Act 4:12. The expression "to call upon the name" ἐπικαλουμένοις epikaloumenois, to invoke the name, implies worship, and prayer; and proves:
(1) That the Lord Jesus is an object of worship; and,
(2) That one characteristic of the early Christians, by which they were known and distinguished, was their calling upon the name of the Lord Jesus, or their offering worship to him. That it implies worship, see the note at Act 7:59; and that the early Christians called on Christ by prayer, and were distinguished by that, see the note at Act 7:59, and compare the note at Act 1:24, also Act 2:21; Act 9:13; Act 22:16; Ti2 2:22.
Both theirs and ours - The Lord of all - both Jews and Gentiles - of all who profess themselves Christians, of whatever country or name they might have originally been. Difference of nation or birth gives no pre-eminence in the kingdom of Christ but all are on a level, having a common Lord and Saviour; compare Eph 4:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: the church: Act 18:1, Act 18:8-11; Co2 1:1; Gal 1:2; Th1 1:1; Th2 1:1; Ti1 3:15
to them: Jde 1:1
sanctified: Co1 1:30, Co1 6:9-11; Joh 17:17-19; Act 15:9, Act 26:18; Eph 5:26; Heb 2:11, Heb 10:10; Heb 13:12
called: Rom 1:7; Th1 4:7; Ti2 1:9; Pe1 1:15, Pe1 1:16
with: Act 7:59, Act 7:60, Act 9:14, Act 9:21, Act 22:16; Th2 2:16, Th2 2:17; Ti2 2:22
call: Τοις επικαλουμενοις το ονομα [Strong's G3686]. That these words ought not to be rendered passively, is evident from the LXX, who translate the phrase יקרא בשׁם, "he shall call on the name" which is active, by επικαλησεται εν ονοματι Θεου, or εν ονοματι Κυριου. Gen 4:26, Gen 12:8, Gen 13:4-7, Gen 13:8-13
our Lord: Co1 8:6; Psa 45:11; Act 10:36; Rom 3:22, Rom 10:12, Rom 14:8, Rom 14:9; Co2 4:5; Phi 2:9-11; Rev 19:16
Geneva 1599
(4) Unto the church of God which is at Corinth, to them that are (5) sanctified in (a) Christ Jesus, (b) called [to be] saints, with all that in every place (c) call upon the name of Jesus Christ our Lord, both theirs and ours:
(4) It is a church of God, even though it has great faults in it, as it obeys those who admonish them. (5) A true definition of the universal church, which is:
(a) The Father sanctifies us, that is to say, separates us from the wicked in giving us to his Son, that he may be in us, and we in him.
(b) Whom God by his gracious goodness and absolute love has separated for himself: or whom God has called to holiness: the first of these two expositions, shows from where our sanctification comes: and the second shows to what end it strives for.
(c) He is correctly said to call on God who cries to the Lord when he is in danger, and craves help from his hands, and by the figure of speech synecdoche, it is taken for all the service of God: and therefore to call upon Christ's name, is to acknowledge and take him for very God.
John Gill
Unto the church of God which is at Corinth,.... This epistle is inscribed to the saints at Corinth; who are described by their being "the church of God", a particular congregated church; a number of persons gathered out of the world, and joined together in holy fellowship, carrying on the worship of God together, and walking in all the commandments and ordinances of the Lord; a very high character this, to be called the church of God, which is the pillar and ground of truth: and it may be observed, that this is here given to a people, among whom were many irregularities, errors, disorders, and divisions; which shows, that a church of God is not to be unchurched for everything that is amiss in them: they are further described by the place of their abode, Corinth, the "metropolis" of Achaia; a very large and opulent city, a place of great trade and commerce, and famous both for its wealth and wisdom; but not so famous for anything as this, that there was a church of Christ in it; of the city of Corinth; see Gill on Acts 18:1; and of the church; see Gill on Acts 18:8. The members of it in general, for it cannot be thought to hold good of every individual, are said to be
sanctified in Christ Jesus; not by baptism, for they were sanctified before that; but were set apart, or chosen in Christ from all eternity, to grace here, and glory hereafter; justified by the blood and righteousness of Christ, in which sense the word "sanctified" is sometimes used; and to whom Christ was made "sanctification" and righteousness; and in consequence of which they were sanctified by his Spirit in his name, out of that fulness of grace and holiness which is in him: wherefore it follows,
called to be saints; for though they were chosen to holiness in Christ, and through sanctification of the Spirit unto salvation, yet before calling were unholy; though Christ had given himself for them to sanctify and purify them, yet whilst uncalled were impure; they fell in Adam, and became both guilty and filthy through his transgression; and by their first birth were unholy and unclean, and were so in their lives and conversations; nor are any holy by natural descent: these were not born saints, nor made so by their own free will, but were become such through the powerful grace of God in the effectual calling; in which not only desires after holiness, but principles of holiness were wrought in them; and by which they were called to the practice of external holiness, or to live an holy life and conversation. And this epistle is not only inscribed to these saints at Corinth, but to them,
with all that in every place call upon the name of Jesus Christ our Lord; as in Corinth, so in any part of Achaia, of which Corinth was the chief city. Invocation of the name of Christ not only respects prayer to him, but includes the whole of religious worship: see Rom 10:13; and this being given to Christ, and perforated in his name, is a very considerable proof of his true and proper deity; and the Ethiopic version here styles him, "God, our Lord Jesus Christ"; for none but God is to be invoked; nor can any but a divine person, one that is truly and properly God, without idolatry, be regarded as the object of religious worship and adoration. The phrase
both theirs and ours, either, as some think, refers to "every place" and so read the Vulgate Latin, Syriac, and Arabic versions; and the sense is, that the apostle inscribes his epistle to all that call upon the name of Christ, whether in Judea or in the Gentile world, in the place where the apostle was, or the Corinthians were, or any of the other saints in Achaia were; signifying, that invocation of God is not confined to any particular place, but that men may now lift up holy hands prayer to God everywhere; or rather it refers to "our Lord", and shows that Christ is the common Lord of his people, whom they all invoke, and by whom they are called, and therefore ought to love one another.
John Wesley
To the church of God which is in Corinth - St. Paul, writing in a familiar manner to the Corinthians, as also to the Thessalonians and Galatians, uses this plain appellation. To the other churches he uses a more solemn address. Sanctified through Jesus Christ - And so undoubtedly they were in general, notwithstanding some exceptions. Called - Of Jesus Christ, Rom 1:6 And - As the fruit of that calling made holy. With all that in every place - Nothing could better suit that catholic love which St. Paul labours to promote in this epistle, than such a declaration of his good wishes for every true Christian upon earth. Call upon the name of our Lord Jesus Christ - This plainly implies that all Christians pray to Christ, as well as to the Father through him.
Robert Jamieson, A. R. Fausset and David Brown
the church of God--He calls it so notwithstanding its many blots. Fanatics and sectaries vainly think to anticipate the final sifting of the wheat and tares (Mt 13:27-30). It is a dangerous temptation to think there is no church where there is not apparent perfect purity. He who thinks so, must at last separate from all others and think himself the only holy man in the world, or establish a peculiar sect with a few hypocrites. It was enough for Paul in recognizing the Corinthians as a church, that he saw among them evangelical doctrine, baptism, and the Lord's Supper" [CALVIN]. It was the Church of God, not of this or of that favorite leader [CHRYSOSTOM].
at Corinth--a church at dissolute Corinth--what a paradox of grace!
sanctified--consecrated, or set apart as holy to God in (by union with) Christ Jesus. In the Greek there are no words "to them that are"; translate simply, "men sanctified."
called to be saints--rather, "called saints"; saints by calling: applied by Paul to all professing members of the Church. As "sanctified in Christ" implies the fountain sources of holiness, the believer's original sanctification in Christ (1Cor 6:11; Heb 10:10, Heb 10:14; 1Pet 1:2) in the purposes of God's grace, so "called saints" refers to their actual call (Rom 8:30), and the end of that call that they should be holy (1Pet 1:15).
with all that in every place call upon . . . Christ--The Epistle is intended for these also, as well as for the Corinthians. The true CATHOLIC CHURCH (a term first used by IGNATIUS [Epistle to the SmyrÃ&brvbr;ans, 8]): not consisting of those who call themselves from Paul, Cephas, or any other eminent leader (1Cor 1:12), but of all, wherever they be, who call on Jesus as their Saviour in sincerity (compare Ti2 2:22). Still a general unity of discipline and doctrine in the several churches is implied in 1Cor 4:17; 1Cor 7:17; 11-16; 14-33, 36. The worship due to God is here attributed to Jesus (compare Joel 2:32; Mt 4:10; Acts 9:14).
both theirs and ours--"in every place which is their home . . . and our home also"; this is added to include the Christians throughout Achaia, not residing in Corinth, the capital (2Cor 1:1). Paul feels the home of his converts to be also his own. Compare a similar phrase in Rom 16:13 [CONYBEARE and HOWSON]. "Ours" refers to Paul and Sosthenes, and the Corinthians' home [ALFORD]. BEZA better explains, "Both their Lord and our Lord." All believers have one and the same Lord (1Cor 8:6; Eph 4:5); a virtual reproof of the divisions of the Corinthians, as if Christ were divided (1Cor 1:13).
1:31:3: Շնորհք ընդ ձեզ եւ խաղաղութի՛ւն յԱստուծոյ Հօ՛րէ մերմէ, եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ։
3 շնո՜րհ ձեզ եւ խաղաղութիւն մեր Հայր Աստծուց եւ Տէր Յիսուս Քրիստոսից:
3 Ձեզի շնորհք եւ խաղաղութիւն Աստուծմէն՝ մեր Հօրմէն ու Տէր Յիսուս Քրիստոսէն։
շնորհք ընդ ձեզ եւ խաղաղութիւն յԱստուծոյ Հօրէ մերմէ եւ ի Տեառնէ Յիսուսէ Քրիստոսէ:

1:3: Շնորհք ընդ ձեզ եւ խաղաղութի՛ւն յԱստուծոյ Հօ՛րէ մերմէ, եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ։
3 շնո՜րհ ձեզ եւ խաղաղութիւն մեր Հայր Աստծուց եւ Տէր Յիսուս Քրիստոսից:
3 Ձեզի շնորհք եւ խաղաղութիւն Աստուծմէն՝ մեր Հօրմէն ու Տէր Յիսուս Քրիստոսէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:33: благодать вам и мир от Бога Отца нашего и Господа Иисуса Христа.
1:3  χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου ἰησοῦ χριστοῦ.
1:3. χάρις (a-granting) ὑμῖν (unto-ye) καὶ (and) εἰρήνη (a-peace) ἀπὸ (off) θεοῦ (of-a-Deity) πατρὸς (of-a-Father) ἡμῶν (of-us) καὶ (and) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed)
1:3. gratia vobis et pax a Deo Patre nostro et Domino Iesu ChristoGrace to you and peace, from God our father and from the Lord Jesus Christ.
1:3. Grace and peace to you from God our Father and from the Lord Jesus Christ.
1:3. Grace [be] unto you, and peace, from God our Father, and [from] the Lord Jesus Christ.
1:3. Grace and peace to you from God our Father and from the Lord Jesus Christ.
1:3. Grace [be] unto you, and peace, from God our Father, and [from] the Lord Jesus Christ.
1:3 Grace [be] unto you, and peace, from God our Father, and [from] the Lord Jesus Christ:
3: благодать вам и мир от Бога Отца нашего и Господа Иисуса Христа.
1:3  χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου ἰησοῦ χριστοῦ.
1:3. gratia vobis et pax a Deo Patre nostro et Domino Iesu Christo
Grace to you and peace, from God our father and from the Lord Jesus Christ.
1:3. Grace and peace to you from God our Father and from the Lord Jesus Christ.
1:3. Grace [be] unto you, and peace, from God our Father, and [from] the Lord Jesus Christ.
1:3. Grace and peace to you from God our Father and from the Lord Jesus Christ.
1:3. Grace [be] unto you, and peace, from God our Father, and [from] the Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Благодать и мир. - см. Рим I:7.
Adam Clarke: Commentary on the Bible - 1831
1:3: Grace be unto you - For a full explanation of all these terms, see the notes on Rom 1:7.
Albert Barnes: Notes on the Bible - 1834
1:3: Grace be unto you ... - See the note at Rom 1:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Rom 1:7; Co2 1:2; Eph 1:2; Pe1 1:2
Geneva 1599
(6) Grace [be] unto you, and peace, from God our Father, and [from] the Lord Jesus Christ.
(6) The foundation and the life of the Church is Christ Jesus given from the Father.
John Gill
Grace be unto you, and peace from God,.... This is an usual salutation in all Paul's epistles; See Gill on Rom 1:7.
Robert Jamieson, A. R. Fausset and David Brown
peace--peculiarly needed in the Corinthian church, on account of its dissensions. On this verse see on Rom 1:7.
1:41:4: Գոհանա՛մ զԱստուծոյ իմոյ յամենայն ժամ վասն ձեր՝ ՚ի վերայ շնորհացն Աստուծոյ որ տուեալ են ձեզ ՚ի Քրիստոս Յիսուս[3623]. [3623] Ոմանք. Որ տուեալ են ինձ ՚ի Քրիստոս։
4 Ամէն ժամ գոհութիւն եմ յայտնում իմ Աստծուն ձեզ համար եւ Աստծու շնորհների համար, որ տրուած են ձեզ Քրիստոս Յիսուսով.
4 Ամէն ատեն իմ Աստուծմէս ձեզի համար կը գոհանամ իր շնորհքին համար, որ ձեզի տրուած է Քրիստոս Յիսուսով.
Գոհանամ զԱստուծոյ իմոյ յամենայն ժամ վասն ձեր ի վերայ շնորհացն Աստուծոյ որ տուեալ են ձեզ ի Քրիստոս Յիսուս:

1:4: Գոհանա՛մ զԱստուծոյ իմոյ յամենայն ժամ վասն ձեր՝ ՚ի վերայ շնորհացն Աստուծոյ որ տուեալ են ձեզ ՚ի Քրիստոս Յիսուս[3623].
[3623] Ոմանք. Որ տուեալ են ինձ ՚ի Քրիստոս։
4 Ամէն ժամ գոհութիւն եմ յայտնում իմ Աստծուն ձեզ համար եւ Աստծու շնորհների համար, որ տրուած են ձեզ Քրիստոս Յիսուսով.
4 Ամէն ատեն իմ Աստուծմէս ձեզի համար կը գոհանամ իր շնորհքին համար, որ ձեզի տրուած է Քրիստոս Յիսուսով.
zohrab-1805▾ eastern-1994▾ western am▾
1:44: Непрестанно благодарю Бога моего за вас, ради благодати Божией, дарованной вам во Христе Иисусе,
1:4  εὐχαριστῶ τῶ θεῶ μου πάντοτε περὶ ὑμῶν ἐπὶ τῇ χάριτι τοῦ θεοῦ τῇ δοθείσῃ ὑμῖν ἐν χριστῶ ἰησοῦ,
1:4. Εὐχαριστῶ (I-goodly-grant-unto) τῷ (unto-the-one) θεῷ (unto-a-Deity) πάντοτε (all-to-the-one-which-also) περὶ (about) ὑμῶν (of-ye) ἐπὶ (upon) τῇ (unto-the-one) χάριτι (unto-a-granting) τοῦ (of-the-one) θεοῦ (of-a-Deity) τῇ (unto-the-one) δοθείσῃ (unto-having-been-given) ὑμῖν (unto-ye) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ, (unto-an-Iesous,"
1:4. gratias ago Deo meo semper pro vobis in gratia Dei quae data est vobis in Christo IesuI give thanks to my God always for you, for the grace of God that is given you in Christ Jesus:
1:4. I give thanks to my God continuously for you because of the grace of God that has been given to you in Christ Jesus.
1:4. I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;
1:4. I give thanks to my God continuously for you because of the grace of God that has been given to you in Christ Jesus.
1:4. I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;
1:4 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ:
4: Непрестанно благодарю Бога моего за вас, ради благодати Божией, дарованной вам во Христе Иисусе,
1:4  εὐχαριστῶ τῶ θεῶ μου πάντοτε περὶ ὑμῶν ἐπὶ τῇ χάριτι τοῦ θεοῦ τῇ δοθείσῃ ὑμῖν ἐν χριστῶ ἰησοῦ,
1:4. gratias ago Deo meo semper pro vobis in gratia Dei quae data est vobis in Christo Iesu
I give thanks to my God always for you, for the grace of God that is given you in Christ Jesus:
1:4. I give thanks to my God continuously for you because of the grace of God that has been given to you in Christ Jesus.
1:4. I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;
1:4. I give thanks to my God continuously for you because of the grace of God that has been given to you in Christ Jesus.
1:4. I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-9: Прежде чем приступить к обличению недостатков коринфской Церкви, Ап. говорит о том, что есть в этой Церкви хорошего. Он благодарит Бога за благодать вообще и особенно за те благодатные дарования, какие имеют коринфяне, и высказывает уверенность в том, что Христос доведет их благополучно до конца их земного странствования, чтобы они бестрепетно могли предстать страшному суду Христову.

4: В благодарности, какую Ап. воссылает Богу за состояние коринфской Церкви, нет ни лести, ни иронии. Ап. умеет, обличая людей, ценить в тоже время их известные действительные достоинства, а такие достоинства у Коринфян были. - Благодати. Это слово обозначает не одни духовные дарования, а вообще все, что дано от Бога людям чрез Христа - оправдание, освящение, силы для новой жизни.
Adam Clarke: Commentary on the Bible - 1831
1:4: 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.
Albert Barnes: Notes on the Bible - 1834
1:4: I thank my God ... - No small part of this Epistle is occupied with reproofs for the disorders which had arisen in the church at Corinth. Before proceeding, however, to the specific statement of those disorders (Co1 1:10 ff), the apostle commends them for the attainments which they had really made in divine knowledge, and thus shows that he was disposed to concede to them all that he could. It was no part of the disposition of Paul to withhold commendation where it was due. On the contrary, as he was disposed to be faithful in reproving the errors of Christians, he was no less disposed to commend them when it could be done; compare the note at Rom 1:8. A willingness to commend those who do well is as much in accordance with the gospel, as a disposition to reprove where it is deserved; and a minister, or a parent, may frequently do as decided good by judicious commendation as by reproof, and much more than by fault-finding and harsh crimination.
On your behalf - In respect to you; that God has conferred these favors on you.
For the grace of God - On account of the favors which God has bestowed on you through the Lord Jesus. Those favors are specified in the following verses. For the meaning of the word "grace," see the note at Rom 1:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: thank: Rom 1:8, Rom 6:17; Act 11:23, Act 21:20
the grace: Co1 1:3; Joh 10:30, Joh 14:14, Joh 14:16, Joh 14:26, Joh 15:26; Ti1 1:14
Geneva 1599
(7) I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;
(7) Going about to condemn many vices, he begins with a true commendation of their virtues, lest he might seem after to descend to chiding, being moved with malice or envy: yet in such a way that he refers all to God as the author of them, and that in Christ, that the Corinthians might be more ashamed to profane and abuse the holy gifts of God.
John Gill
I thank my God always on your behalf,.... Now follows a thanksgiving for various blessings bestowed upon this church, which is a proof of the apostle's great affection for it, and how much its welfare lay at his heart. The object of thanksgiving is God, for as he is the author of all mercies, the glory and praise of them ought to be given to him. The apostle styles him "my God", to distinguish him from others; and to express his faith of interest in him; and to observe to this church, that all the good things they enjoyed came from him, who was his God and their God, his Father and their Father; and for which reason he returned thanks to him for them, and by so doing set them an example: the persons on whose behalf he gave thanks were not at this time himself and Sosthenes, but the members of the church at Corinth; and the continuance of his thankfulness for them, is "always", as often as he went to the throne of grace, or at any other time thought of them: what he particularly gives thanks to God for in this verse is,
for the grace which is given you by Jesus Christ: and includes all sorts of grace, adopting, justifying, pardoning, regenerating, and sanctifying grace; every particular grace of the Spirit, as faith, repentance, hope, love, fear, humility, self-denial, &c. all are gifts of God, and entirely owing to his free grace, and not to man's free will and power, or to any merits of his; and all come through the hands of Christ, and are given forth by him, as the Mediator of the covenant, and in consequence of his blood, righteousness, sacrifice, and merit.
John Wesley
Always - Whenever I mention you to God in prayer.
Robert Jamieson, A. R. Fausset and David Brown
He puts the causes for praise and hope among them in the foreground, not to discourage them by the succeeding reproof, and in order to appeal to their better selves.
my God-- (Rom 1:8; Phil 1:3).
always--(Compare Phil 1:4).
the grace . . . given you--(Compare 1Cor 1:7).
by . . . Christ--literally, "IN Jesus Christ" given you as members in Christ.
1:51:5: զի յամենայնի՛ մեծացարուք դուք նովաւ՝ ամենայն բանիւ, եւ ամենայն գիտութեամբ.
5 որովհետեւ ամէն բանի մէջ դուք նրանով հարստացաք՝ ամէն խօսքով եւ ամենայն գիտութեամբ,
5 Որ դուք անով ամէն բանի մէջ հարստացաք ամէն խօսքով ու ամէն գիտութիւնով
զի յամենայնի մեծացարուք դուք նովաւ ամենայն բանիւ եւ ամենայն գիտութեամբ:

1:5: զի յամենայնի՛ մեծացարուք դուք նովաւ՝ ամենայն բանիւ, եւ ամենայն գիտութեամբ.
5 որովհետեւ ամէն բանի մէջ դուք նրանով հարստացաք՝ ամէն խօսքով եւ ամենայն գիտութեամբ,
5 Որ դուք անով ամէն բանի մէջ հարստացաք ամէն խօսքով ու ամէն գիտութիւնով
zohrab-1805▾ eastern-1994▾ western am▾
1:55: потому что в Нем вы обогатились всем, всяким словом и всяким познанием, --
1:5  ὅτι ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῶ, ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει,
1:5. ὅτι (to-which-a-one) ἐν (in) παντὶ (unto-all) ἐπλουτίσθητε (ye-were-wealthed-to) ἐν (in) αὐτῷ, (unto-it) ἐν (in) παντὶ (unto-all) λόγῳ (unto-a-forthee) καὶ (and) πάσῃ (unto-all) γνώσει, (unto-an-acquainting,"
1:5. quia in omnibus divites facti estis in illo in omni verbo et in omni scientiaThat in all things you are made rich in him, in all utterance and in all knowledge;
1:5. By that grace, in all things, you have become wealthy in him, in every word and in all knowledge.
1:5. That in every thing ye are enriched by him, in all utterance, and [in] all knowledge;
1:5. By that grace, in all things, you have become wealthy in him, in every word and in all knowledge.
1:5. That in every thing ye are enriched by him, in all utterance, and [in] all knowledge;
1:5 That in every thing ye are enriched by him, in all utterance, and [in] all knowledge:
5: потому что в Нем вы обогатились всем, всяким словом и всяким познанием, --
1:5  ὅτι ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῶ, ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει,
1:5. quia in omnibus divites facti estis in illo in omni verbo et in omni scientia
That in all things you are made rich in him, in all utterance and in all knowledge;
1:5. By that grace, in all things, you have become wealthy in him, in every word and in all knowledge.
1:5. That in every thing ye are enriched by him, in all utterance, and [in] all knowledge;
1:5. By that grace, in all things, you have become wealthy in him, in every word and in all knowledge.
1:5. That in every thing ye are enriched by him, in all utterance, and [in] all knowledge;
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Потому что... Здесь Апостол указывает на новый факт, который доказывает действительность факта, упомянутого в 4-м стихе. Только из нового благодатного состояния коринфян могло произойти то изобилие духовных дарований, каким владела Коринфская Церковь. - Словом(logoV). Здесь Ап. разумеет те дарования, какие выражались во вдохновенных речах верующих (дар языков, пророчества, учения - см. ниже гл. XII-XIV). Познанием(gnwsiV). Тут Ап. имеет в виду уразумение истории нашего спасения и применение христианских догматов в жизни. - Замечательно, что Ап. говорит о дарах Духа, а не о плодах Духа, как напр. в посл. к Солун. (1: Сол I:3; 2: Сол I:3: и сл. ). Этих "плодов" Духа - веры, надежды и любви - следовательно у коринфян было еще слишком немного, чтобы за них благодарить Бога.
Adam Clarke: Commentary on the Bible - 1831
1:5: 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.
Albert Barnes: Notes on the Bible - 1834
1:5: That in every thing - In every respect, or in regard to all the favors conferred on any of his people. You have been distinguished by him in all those respects in which he blesses his own children.
Ye are enriched by him; - compare the note at Rom 2:4. The meaning of this expression is, "you abound in these things; they are conferred abundantly upon you." By the use of this word, the apostle intends doubtless to denote "the fact" that these blessings had been conferred on them abundantly; and also that this was a "valuable endowment," so as to be properly called "a treasure." The mercies of God are not only conferred abundantly on his people, but they are a bestowment of inestimable value; compare Co2 6:10.
In all utterance - With the power of speaking various languages ἐν παντὶ λόγῳ en panti logō. That this power was conferred on the church at Corinth, and that it was highly valued by them, is evident from 1 Cor. 14; compare Co2 8:7. The power of speaking those languages the apostle regarded as a subject of thanksgiving, as it was a proof of the divine favor to them; see Co1 14:5, Co1 14:22, Co1 14:39.
And in all knowledge - In the knowledge of divine truth. They had understood the doctrines which they had heard, and had intelligently embraced them. This was not true of all of them, but it was of the body of the church; and the hearty commendation and thanksgiving of the apostle for these favors, laid the foundation for the remarks which he had subsequently to make, and would tend to conciliate their minds, and dispose them to listen attentively, even to the language of reproof.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: in every: Co1 4:7-10; Rom 11:12; Co2 9:11; Eph 2:7, Eph 3:8
in all: Co1 12:8, Co1 12:10, Co1 14:5, Co1 14:6, Co1 14:26; Act 2:4; Co2 8:7; Eph 6:19; Col 4:3, Col 4:4
and in: Co1 8:11, Co1 13:2, Co1 13:8; Rom 15:4; Co2 4:6; Eph 1:17; Phi 1:9; Col 1:9, Col 1:10, Col 2:3; Col 3:10; Jam 3:13; Pe2 3:18
Geneva 1599
That in every thing ye are enriched by him, (8) in (d) all utterance, and [in] all knowledge;
(8) He refers to that by name which they abused the most.
(d) Seeing that while we live here we know but in part, and prophesy in part, this word "all" must be limited by the present state of the faithful: and by "utterance" he does not mean a vain kind of babbling, but the gift of holy eloquence, which the Corinthians abused.
John Gill
That in everything ye are enriched by him,.... This is still a continuation of the thanksgiving for this church, that they were "enriched", or plentifully and abundantly provided for by Christ, with all grace, with all the riches of grace; with his own unsearchable riches, of which they were made partakers, and the riches of glory, to which they were entitled by him; and all which come to them through his poverty, which makes his grace in the donation of these riches the more illustrious: and particularly the apostle is thankful, that they were enriched by Christ
in all utterance, and in all knowledge; that not only they had the knowledge of the truths and doctrines of the Gospel, concerning the person, offices, grace, and righteousness of Christ in the theory of them, or a speculative notion of them; but for the most part had a spiritual experimental knowledge of these things; and many of them had such large gifts of knowledge, elocution, and utterance, that they were richly qualified to preach the Gospel to others; nay, even had the extraordinary gifts of the Spirit, so as to speak with divers tongues, as the Spirit gave them utterance.
John Wesley
In all utterance and knowledge - Of divine things. These gifts the Corinthians particularly admired. Therefore this congratulation naturally tended to soften their spirits, and I make way for the reproofs which follow.
Robert Jamieson, A. R. Fausset and David Brown
utterance--ALFORD from MENOCHIUS translates, "doctrine." Ye are rich in preachers or the preaching of the word, and rich in knowledge or apprehension of it: literally "(the) word (preached)." English Version (as in 2Cor 8:7) is better: for Paul, purposing presently to dwell on the abuse of the two gifts on which the Corinthians most prided themselves, utterance (speech) and knowledge (1Cor 1:20; 1Cor 3:18; 1Cor 4:19; 1Co. 13:1-14:40), previously gains their goodwill by congratulating them on having those gifts.
1:61:6: որպէս վկայութիւնն իսկ Աստուծոյ հաստատեցաւ ՚ի ձեզ[3624]. [3624] Ոմանք. Որպէս եւ վկայութիւնն։
6 ինչպէս որ Աստծու վկայութիւնն իսկ հաստատուեց ձեր մէջ:
6 Ինչպէս Քրիստոսին վկայութիւնը ձեր մէջ հաստատուեցաւ.
որպէս վկայութիւնն իսկ Աստուծոյ հաստատեցաւ ի ձեզ:

1:6: որպէս վկայութիւնն իսկ Աստուծոյ հաստատեցաւ ՚ի ձեզ[3624].
[3624] Ոմանք. Որպէս եւ վկայութիւնն։
6 ինչպէս որ Աստծու վկայութիւնն իսկ հաստատուեց ձեր մէջ:
6 Ինչպէս Քրիստոսին վկայութիւնը ձեր մէջ հաստատուեցաւ.
zohrab-1805▾ eastern-1994▾ western am▾
1:66: ибо свидетельство Христово утвердилось в вас, --
1:6  καθὼς τὸ μαρτύριον τοῦ χριστοῦ ἐβεβαιώθη ἐν ὑμῖν,
1:6. καθὼς (down-as) τὸ (the-one) μαρτύριον (a-witnesslet) τοῦ (of-the-one) χριστοῦ (of-Anointed) ἐβεβαιώθη (it-was-en-base-belonged) ἐν (in) ὑμῖν, (unto-ye,"
1:6. sicut testimonium Christi confirmatum est in vobisAs the testimony of Christ was confirmed in you,
1:6. And so, the testimony of Christ has been strengthened in you.
1:6. Even as the testimony of Christ was confirmed in you:
1:6. And so, the testimony of Christ has been strengthened in you.
1:6. Even as the testimony of Christ was confirmed in you:
1:6 Even as the testimony of Christ was confirmed in you:
6: ибо свидетельство Христово утвердилось в вас, --
1:6  καθὼς τὸ μαρτύριον τοῦ χριστοῦ ἐβεβαιώθη ἐν ὑμῖν,
1:6. sicut testimonium Christi confirmatum est in vobis
As the testimony of Christ was confirmed in you,
1:6. And so, the testimony of Christ has been strengthened in you.
1:6. Even as the testimony of Christ was confirmed in you:
1:6. And so, the testimony of Christ has been strengthened in you.
1:6. Even as the testimony of Christ was confirmed in you:
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Ибо... - правильнее: соответственно тому как (в греч. - kaqws). Ап. хочет сказать, что свидетельство (т. е. проповедь) о Христе утвердилось среди коринфян особенным способом, именно будучи сопровождаемо особым излиянием духовных дарований: нигде, следовательно, не было такого обилия духовных дарований, как именно в Коринфе.
Adam Clarke: Commentary on the Bible - 1831
1:6: 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.
Albert Barnes: Notes on the Bible - 1834
1:6: Even as - Καθώς Kathō s. The force of this expression seems to be this, "The gospel of Christ was at first established among you by means of the miraculous endowments of the Holy Spirit. Those same endowments are still continued among you, and now furnish evidence of the divine favor, and of the truth of the gospel to you, 'even as' - that is, in the same measure as they did when the gospel was first preached." The power to speak with tongues, etc. 1 Cor. 14 would be a "continued miracle," and would be a demonstration to them then of the truth of Christianity as it was at first.
The testimony of Christ - The gospel. It is here called "the testimony of Christ," because it bore witness to Christ - to his divine nature, his miracles, his Messiahship, his character, his death, etc. The message of the gospel consists in bearing witness to Christ and his work; see Co1 15:1-4; Ti2 1:8.
Was confirmed - Was established, or proved. It was proved to be divine, by the miraculous attestations of the Holy Spirit. It was confirmed, or made certain to their souls by the agency of the Holy Spirit, sealing it on their hearts. The word translated "confirmed" ἐβεβαιώθη ebebaiō thē, is used in the sense of establishing, confirming, or demonstrating by miracles, etc.; in Mar 16:20; compare Heb 13:9; Phi 1:7.
In you - ἐν ὑμῖν en humin. Among you as a people, or in your hearts. Perhaps the apostle intends to include both. The gospel had been established among them by the demonstrations of the agency of the Spirit in the gift of tongues, and had at the same time taken deep root in their hearts, and was exerting a practical influence on their lives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: the: Co1 2:1, Co1 2:2; Act 18:5, Act 20:21, Act 20:24, Act 22:18, Act 23:11, Act 28:23; Ti1 2:6; Ti2 1:8; Jo1 5:11-13; Rev 1:2, Rev 1:9, Rev 6:9, Rev 12:11, Rev 12:17, Rev 19:10
was: Mar 16:20; Act 11:17, Act 11:21; Rom 15:19; Co2 12:12; Gal 3:5; Heb 2:3, Heb 2:4
Geneva 1599
(9) Even as the testimony of Christ was (e) confirmed in you:
(9) He shows that the true use of these gifts consists in this, that the mighty power of Christ might be set forth in them, that hereafter it might evidently appear how wickedly they abused them for glory and ambition.
(e) By those excellent gifts of the Holy Spirit.
John Gill
Even as the testimony of Christ was confirmed in you. By "the testimony of Christ" is meant the Gospel of Christ, which bears a testimony to his deity, his incarnation, his obedience, sufferings, and death, his resurrection from the dead, ascension to heaven, session at God's right hand, and intercession for the saints; to redemption by his blood, justification by his righteousness, pardon and atonement of sin by his sacrifice, and complete salvation by his obedience and death. This, as it had been preached to the Corinthians, was confirmed and established among them, by the signs and miracles with which it was attended; by the extraordinary gifts of the Spirit, particularly of prophecy bestowed on many of them; and by the internal power and energy of the Spirit, accompanying and applying it to their souls.
John Wesley
The testimony of Christ - The gospel. Was confirmed among you - By these gifts attending it. They knew they had received these by the hand of Paul: and this consideration was highly proper, to revive in them their former reverence and affection for their spiritual father.
Robert Jamieson, A. R. Fausset and David Brown
According as the testimony of (of, and concerning) Christ (who is both the object and author of this testimony [BENGEL]; 1Cor 2:1; Ti1 2:6; Ti2 1:8) was confirmed among [ALFORD] you; that is, by God, through my preaching and through the miracles accompanying it (1Cor 12:3; Mk 16:20; 2Cor 1:21-22; Gal 3:2, Gal 3:5; Eph 4:7-8; Heb 2:4). God confirmed (compare Phil 1:7; Heb 2:3), or gave effect to the Gospel among (or better as English Version, "in") the Corinthians by their accepting it and setting their seal to its truth, through the inward power of His Spirit, and the outward gifts and miracles accompanying it [CALVIN].
1:71:7: զի դուք մի՛ նուազիցիք՝ եւ մի՛ իւիք շնորհօք, ա՛կն կալեալ յայտնութեանն Տեառն մերոյ Յիսուսի Քրիստոսի[3625]. [3625] Ոմանք. Ակնկալեալ յայտնութեան Տեառն։
7 Դուք պակաս չլինէք եւ ոչ մի շնորհից՝ սպասելով մեր Տէր Յիսուս Քրիստոսի յայտնութեանը:
7 Որպէս զի ձեզի ոեւէ շնորհք չպակսի՝ մեր Տէր Յիսուս Քրիստոսին յայտնուելուն սպասելով.
զի դուք մի՛ նուազիցիք եւ մի՛ իւիք շնորհօք, ակնկալեալ յայտնութեանն Տեառն մերոյ Յիսուսի Քրիստոսի:

1:7: զի դուք մի՛ նուազիցիք՝ եւ մի՛ իւիք շնորհօք, ա՛կն կալեալ յայտնութեանն Տեառն մերոյ Յիսուսի Քրիստոսի[3625].
[3625] Ոմանք. Ակնկալեալ յայտնութեան Տեառն։
7 Դուք պակաս չլինէք եւ ոչ մի շնորհից՝ սպասելով մեր Տէր Յիսուս Քրիստոսի յայտնութեանը:
7 Որպէս զի ձեզի ոեւէ շնորհք չպակսի՝ մեր Տէր Յիսուս Քրիստոսին յայտնուելուն սպասելով.
zohrab-1805▾ eastern-1994▾ western am▾
1:77: так что вы не имеете недостатка ни в каком даровании, ожидая явления Господа нашего Иисуса Христа,
1:7  ὥστε ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι, ἀπεκδεχομένους τὴν ἀποκάλυψιν τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ·
1:7. ὥστε (as-also) ὑμᾶς (to-ye) μὴ (lest) ὑστερεῖσθαι (to-be-lattered-unto) ἐν (in) μηδενὶ (unto-lest-moreover-one) χαρίσματι, (unto-a-granting-to) ἀπεκδεχομένους ( to-receiving-out-off ) τὴν (to-the-one) ἀποκάλυψιν (to-a-shrouding-off) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ: (of-Anointed)
1:7. ita ut nihil vobis desit in ulla gratia expectantibus revelationem Domini nostri Iesu ChristiSo that nothing is wanting to you in any grace, waiting for the manifestation of our Lord Jesus Christ.
1:7. In this way, nothing is lacking to you in any grace, as you await the revelation of our Lord Jesus Christ.
1:7. So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:
1:7. In this way, nothing is lacking to you in any grace, as you await the revelation of our Lord Jesus Christ.
1:7. So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:
1:7 So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:
7: так что вы не имеете недостатка ни в каком даровании, ожидая явления Господа нашего Иисуса Христа,
1:7  ὥστε ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι, ἀπεκδεχομένους τὴν ἀποκάλυψιν τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ·
1:7. ita ut nihil vobis desit in ulla gratia expectantibus revelationem Domini nostri Iesu Christi
So that nothing is wanting to you in any grace, waiting for the manifestation of our Lord Jesus Christ.
1:7. In this way, nothing is lacking to you in any grace, as you await the revelation of our Lord Jesus Christ.
1:7. So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:
1:7. In this way, nothing is lacking to you in any grace, as you await the revelation of our Lord Jesus Christ.
1:7. So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Так что... это выражение зависит от слова обогатились(ст. 5-й) - Ни в каком даровании... Под дарованием(carisma) разумеется здесь (соответственно мысли 5-го стиха) новая духовная сила или способность, какую получал от Духа Святого то тот, то другой христианин. Конечно, Дух Святой в этом случае не вытеснял душу самого человека: Он только возвышал и освящал прирожденные способности души человеческой, давал им возможность полнейшего раскрытия. - Ожидая... У Коринфян была склонность воображать себя уже достигшими христианского совершенства (VI:8), особенно в отношении к познанию. Ап. здесь дает понять им, что такого совершенного познания в настоящей жизни еще не может быть - нужно подождать им откровения, какое будет дано во время второго пришествия Христа, когда и тайное станет явным (ср. Рим II:16).
Adam Clarke: Commentary on the Bible - 1831
1:7: 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 Th1 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.
Albert Barnes: Notes on the Bible - 1834
1:7: So that - God has so abundantly endowed you with his favors.
Ye come behind - ὑστερεῖσθαι hustereisthai. You are not missing, or deficient. The word is usually applied to destitution, want, or poverty; and the declaration here is synonymous with what he had said, Co1 1:5, that they abounded in everything.
In no gift - In no favor, or gracious endowment. The word used here χάρισμα charisma, does not refer necessarily to extraordinary and miraculous endowments, but includes also all the kindnesses of God toward them in producing peace of mind, constancy, humility, etc. And the apostle meant evidently to say that they possessed, in rich abundance, all those endowments which were bestowed on Christians.
Waiting for - Expecting, or looking for this coming with glad and anxious desire. This was, certainly, one of the endowments to which he referred, to wit, that they had grace given them earnestly to desire, and to wait for the second appearing of the Lord Jesus. An earnest wish to see him, and a confident expectation and firm belief that he will return, is an evidence of a high state of piety. It demands strong faith, and it will do much to elevate the feelings above the world, and to keep the mind in a state of peace.
The coming ... - Greek The Revelation - τὴν ἀποκάλυψιν tē n apokalupsin - the manifestation of the Son of God. That is, waiting for his return to judge the world, and for his approbation of his people on that Day. The earnest expectation of the Lord Jesus became one of the marks of early Christian piety. This return was promised by the Saviour to his anxious disciples, when he was about to leave them; Joh 14:3. The promise was renewed when he ascended to heaven; Act 1:11. It became the settled hope and expectation of Christians that he would return; Tit 2:13; Pe2 3:12; Heb 9:28. And with the earnest prayer that be would quickly come, John closes the volume of inspiration; Rev 22:20-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: ye: Co2 12:13
waiting: Co1 4:5; Gen 49:18; Mat 25:1; Luk 12:36; Rom 8:19; Phi 3:20; Th1 1:10; Ti2 4:8; Tit 2:13; Heb 9:28, Heb 10:36, Heb 10:37; Jam 5:7, Jam 5:8; Pe2 3:12; Jde 1:21
coming: Gr. Revelation, Luk 17:30; Col 3:4; Th2 1:7; Ti1 6:14, Ti1 6:15; Pe1 1:13, Pe1 4:13, Pe1 5:4; Jo1 3:2
Geneva 1599
So that ye come behind in no gift; (10) waiting for the (f) coming of our Lord Jesus Christ:
(10) He says along the way that there is no reason why they should be so pleased in those gifts which they had received, seeing that those were nothing in comparison of those which are to be looked for.
(f) He speaks of the last coming of Christ.
John Gill
So that ye come behind in no gift,.... Ordinary or extraordinary; a detail of the gifts which were bestowed on them is made in 1Cor 12:8; by which it appears that they were not inferior in gifts to any of the churches:
waiting for the coming; or "the revelation"
of our Lord Jesus Christ; who will appear a second time, come in great glory, will raise the dead, and judge both quick and dead; when gifts will cease and be of no more use, and when they must all be accounted for; and therefore, till that time comes, should be diligently made use of, and improved to the interest and service of Christ; who will surely come again, and call his servants and churches to an account for the talents he has intrusted them with; and whose coming is to be believed, loved, looked, and hoped for by all, that love him in sincerity and truth.
John Wesley
Waiting - With earnest desire. For the glorious revelation of our Lord Jesus Christ - A sure mark of a true or false Christian, to long for, or dread, this revelation.
Robert Jamieson, A. R. Fausset and David Brown
ye come behind--are inferior to other Christians elsewhere [GROTIUS].
in no gift--not that all had all gifts, but different persons among them had different gifts (1Cor 12:4, &c.).
waiting for . . . coming of . . . Christ--The crowning proof of their "coming behind in no gift." Faith, hope, and love, are all exercised herein (compare Ti2 4:8; Tit 2:13). "Leaving to others their MEMENTO MORI (remember death), do thou earnestly cherish this joyous expectation of the Lord's coming" [BENGEL]. The Greek verb implies, "to expect constantly, not only for a certain time, but even to the end till the expected event happens" (Rom 8:19, [TITTMANN, Greek Synonyms of the New Testament]).
1:81:8: որ եւ հաստատեսցէ զձեզ մինչեւ ՚ի կատարած, անարա՛տս՝ յօրն Տեառն մերոյ Յիսուսի Քրիստոսի[3626]։ [3626] Ոմանք. Յօր Տեառն մերոյ։
8 Նա, որ հաստատ կը պահի ձեզ մինչեւ վախճանը, անարատ՝ մինչեւ մեր Տէր Յիսուս Քրիստոսի գալու օրը:
8 Որ նաեւ ձեզ պիտի հաստատէ մինչեւ վերջը՝ որ անարատ ըլլաք մեր Տէր Յիսուս Քրիստոսին օրը։
որ եւ հաստատեսցէ զձեզ մինչեւ ի կատարած անարատս յօրն Տեառն մերոյ Յիսուսի Քրիստոսի:

1:8: որ եւ հաստատեսցէ զձեզ մինչեւ ՚ի կատարած, անարա՛տս՝ յօրն Տեառն մերոյ Յիսուսի Քրիստոսի[3626]։
[3626] Ոմանք. Յօր Տեառն մերոյ։
8 Նա, որ հաստատ կը պահի ձեզ մինչեւ վախճանը, անարատ՝ մինչեւ մեր Տէր Յիսուս Քրիստոսի գալու օրը:
8 Որ նաեւ ձեզ պիտի հաստատէ մինչեւ վերջը՝ որ անարատ ըլլաք մեր Տէր Յիսուս Քրիստոսին օրը։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: Который и утвердит вас до конца, [чтобы вам быть] неповинными в день Господа нашего Иисуса Христа.
1:8  ὃς καὶ βεβαιώσει ὑμᾶς ἕως τέλους ἀνεγκλήτους ἐν τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν ἰησοῦ [χριστοῦ].
1:8. ὃς (which) καὶ (and) βεβαιώσει (it-shall-en-base-belong) ὑμᾶς (to-ye) ἕως (unto-if-which) τέλους (of-a-finish) ἀνεγκλήτους ( to-un-callable-in ) ἐν (in) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) [Χριστοῦ]. "[of-Anointed]."
1:8. qui et confirmabit vos usque ad finem sine crimine in die adventus Domini nostri Iesu ChristiWho also will confirm you unto the end without crime, in the days of the coming of our Lord Jesus Christ.
1:8. And he, too, will strengthen you, even until the end, without guilt, until the day of the advent of our Lord Jesus Christ.
1:8. Who shall also confirm you unto the end, [that ye may be] blameless in the day of our Lord Jesus Christ.
1:8. And he, too, will strengthen you, even until the end, without guilt, until the day of the advent of our Lord Jesus Christ.
1:8. Who shall also confirm you unto the end, [that ye may be] blameless in the day of our Lord Jesus Christ.
1:8 Who shall also confirm you unto the end, [that ye may be] blameless in the day of our Lord Jesus Christ:
8: Который и утвердит вас до конца, [чтобы вам быть] неповинными в день Господа нашего Иисуса Христа.
1:8  ὃς καὶ βεβαιώσει ὑμᾶς ἕως τέλους ἀνεγκλήτους ἐν τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν ἰησοῦ [χριστοῦ].
1:8. qui et confirmabit vos usque ad finem sine crimine in die adventus Domini nostri Iesu Christi
Who also will confirm you unto the end without crime, in the days of the coming of our Lord Jesus Christ.
1:8. And he, too, will strengthen you, even until the end, without guilt, until the day of the advent of our Lord Jesus Christ.
1:8. Who shall also confirm you unto the end, [that ye may be] blameless in the day of our Lord Jesus Christ.
1:8. And he, too, will strengthen you, even until the end, without guilt, until the day of the advent of our Lord Jesus Christ.
1:8. Who shall also confirm you unto the end, [that ye may be] blameless in the day of our Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Который, т. е. Христос - До конца, т. е. до 2-го пришествия Христова, которого тогда верующие ожидали как имеющего воспоследовать в скором времени. Им не было открыто ни дня, ни часа, когда оно должно было наступить в действительности (Лк XII:35, 36; Мк XIII:32).
Adam Clarke: Commentary on the Bible - 1831
1:8: 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 Co1 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.
Albert Barnes: Notes on the Bible - 1834
1:8: Who shall also confirm you - Who shall establish you in the hopes of the gospel. He shall make you "firm" (βεβαιώσει bebaiō sei) amidst all your trials, and all the efforts which may be made to shake your faith, and to remove you from that firm foundation on which you now rest.
Unto the end - That is, to the coming of the Lord Jesus Christ. He would keep them to the end of life in the path of holiness, so that at the coming of the Lord Jesus they might be found blameless; compare Joh 13:1. The sense is, that they should be kept, and should not be suffered to fall away and perish - and this is one of the many places which express the strong confidence of Paul that those who are true Christians shall be preserved unto everlasting life; compare Phi 1:6.
That ye may be blameless - The word rendered "blameless" ἀνεγκλήτου anegklē tou does not mean perfect, but properly denotes those against whom there is no charge of crime; who are unaccused, and against whom there is no ground of accusation. Here it does not mean that they were personally perfect, but that God would so keep them, and enable them to evince a Christian character, as to give evidence that they were his friends, and completely escape condemnation in the last Day; see the notes at Rom 8:33-34. There is no man who has not his faults; no Christian who is not conscious of imperfection; but it is the design of God so to keep his people, and so to justify and sanctify them through the Lord Jesus, that the church may be presented "a glorious church, without spot or wrinkle" Eph 5:27 on the Day of Judgment.
In the day ... - On the Day when the Lord Jesus shall come to judge the world; and which will be called his Day, because it will be the Day in which he will be the great and conspicuous object, and which is especially appointed to glorify him; see Th2 1:10, "Who shall come to be glorified in his saints, and to be admired in all them that believe."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: confirm: Psa 37:17, Psa 37:28; Rom 14:4, Rom 16:25; Co2 1:21; Th1 3:13, Th1 5:24; Th2 3:3; Pe1 5:10
blameless: Eph 5:27; Phi 2:15; Col 1:22; Th1 3:13, Th1 5:23, Th1 5:24; Pe2 3:14; Jde 1:24, Jde 1:25
the day: Phi 1:6, Phi 1:10, Phi 2:16; Pe2 3:10
Geneva 1599
(11) Who shall also confirm you unto the end, [that ye may be] (g) blameless in the day of our Lord Jesus Christ.
(11) He testifies that he hopes that things go well with them from now on, that they may more patiently abide his reprehension afterward. And yet together in addition shows, that the beginning as well as the accomplishing of our salvation is only the work of God.
(g) He calls them blameless, not whom man never found fault with, but with whom no man can justly find fault, that is to say, those who are in Christ Jesus, in whom there is no condemnation. See (Lk 1:6).
John Gill
Who shall also confirm you unto the end,.... The author of this blessing of confirmation is not the Lord Jesus Christ, though he is mentioned in the latter part of 1Cor 1:7; and seems to be the antecedent to the relative "who" in this, but is not, for this confirmation is made in him; see 2Cor 1:21; and besides, it is in order that the saints might be blameless in the day of Christ, and so must design some other person distinct from him, which is God the Father, 1Cor 1:4, to whom the apostle gives thanks, and continues to do so unto this verse; in which he assures the saints of confirmation in grace by God, the author and giver of all grace: and which may be understood of their confirmation in the love and favour of God, from which there can be no separation; and of their establishment in the person of Christ, and in the doctrines of grace; and of the permanency of the grace of the Spirit in them, and of their perseverance in faith and holiness unto the end: that is, of their days; even until the day of Christ, when the good work begun in them shall be performed and finished; that is, "for ever", as the Ethiopic version reads it; for the love of God to his people always continues; their interest in Christ can never be lost; grace in them is an immortal seed; nor shall they be ever finally and totally moved away from the hope of the Gospel:
that ye may be blameless; not in themselves, for no man is without his faults; none of God's children are without their failings and infirmities; they have whereof to blame themselves, and may be blamed by God too in a providential way; but they are so in Christ their head, being justified by his righteousness, and washed in his blood; and so in the sight of God, as considered in Christ; and will appear such
in the day of our Lord Jesus Christ, when he shall descend from heaven, and take his saints to him, and present them to himself a glorious church, without spot or wrinkle, or any such thing.
John Wesley
Who will also - if you faithfully apply to him. Confirm you to the end. In the day of Christ - Now it is our day, wherein we are to work out our salvation; then it will be eminently the day of Christ, and of his glory in the saints.
Robert Jamieson, A. R. Fausset and David Brown
Who--God, 1Cor 1:4 (not Jesus Christ, 1Cor 1:7, in which case it would be "in His day").
unto the end--namely, "the coming of Christ."
blameless in the day of . . . Christ-- (Th1 5:23). After that day there is no danger (Eph 4:30; Phil 1:6). Now is our day to work, and the day of our enemies to try us: then will be the day of Christ, and of His glory in the saints [BENGEL].
1:91:9: Հաւատարի՛մ է Աստուած, որով կոչեցարուք ՚ի հաղորդութիւն Որդւո՛յ նորա Յիսուսի Քրիստոսի Տեառն մերոյ[3627]։[3627] Ոսկան. Տեառն մերոյ Յիսուսի Քրիստոսի։ Ոմանք. Որ կոչեցարուք ՚ի։
9 Հաւատարիմ է Աստուած, որից կանչուեցիք հաղորդակից լինելու նրա Որդուն՝ մեր Տէր Յիսուս Քրիստոսին:
9 Հաւատարիմ է Աստուած, որով կանչուեցաք հաղորդակից ըլլալու իր Որդիին, մեր Տէր Յիսուս Քրիստոսին։
Հաւատարիմ է Աստուած, որով կոչեցարուք ի հաղորդութիւն Որդւոյ նորա Յիսուսի Քրիստոսի Տեառն մերոյ:

1:9: Հաւատարի՛մ է Աստուած, որով կոչեցարուք ՚ի հաղորդութիւն Որդւո՛յ նորա Յիսուսի Քրիստոսի Տեառն մերոյ[3627]։
[3627] Ոսկան. Տեառն մերոյ Յիսուսի Քրիստոսի։ Ոմանք. Որ կոչեցարուք ՚ի։
9 Հաւատարիմ է Աստուած, որից կանչուեցիք հաղորդակից լինելու նրա Որդուն՝ մեր Տէր Յիսուս Քրիստոսին:
9 Հաւատարիմ է Աստուած, որով կանչուեցաք հաղորդակից ըլլալու իր Որդիին, մեր Տէր Յիսուս Քրիստոսին։
zohrab-1805▾ eastern-1994▾ western am▾
1:99: Верен Бог, Которым вы призваны в общение Сына Его Иисуса Христа, Господа нашего.
1:9  πιστὸς ὁ θεὸς δι᾽ οὖ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ ἰησοῦ χριστοῦ τοῦ κυρίου ἡμῶν.
1:9. πιστὸς (Trusted) ὁ (the-one) θεὸς (a-Deity) δι' (through) οὗ (of-which) ἐκλήθητε (ye-were-called-unto) εἰς (into) κοινωνίαν (to-an-en-commoning-unto) τοῦ (of-the-one) υἱοῦ (of-a-Son) αὐτοῦ (of-it) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) τοῦ (of-the-one) κυρίου (of-a-Lord) ἡμῶν. (of-us)
1:9. fidelis Deus per quem vocati estis in societatem Filii eius Iesu Christi Domini nostriGod is faithful: by whom you are called unto the fellowship of his Son, Jesus Christ our Lord.
1:9. God is faithful. Through him, you have been called into the fellowship of his Son, Jesus Christ our Lord.
1:9. God [is] faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
1:9. God is faithful. Through him, you have been called into the fellowship of his Son, Jesus Christ our Lord.
1:9. God [is] faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
1:9 God [is] faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord:
9: Верен Бог, Которым вы призваны в общение Сына Его Иисуса Христа, Господа нашего.
1:9  πιστὸς ὁ θεὸς δι᾽ οὖ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ ἰησοῦ χριστοῦ τοῦ κυρίου ἡμῶν.
1:9. fidelis Deus per quem vocati estis in societatem Filii eius Iesu Christi Domini nostri
God is faithful: by whom you are called unto the fellowship of his Son, Jesus Christ our Lord.
1:9. God is faithful. Through him, you have been called into the fellowship of his Son, Jesus Christ our Lord.
1:9. God [is] faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
1:9. God is faithful. Through him, you have been called into the fellowship of his Son, Jesus Christ our Lord.
1:9. God [is] faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Ап. не хочет сказать этим, что Бог спасет коринфян, как бы они ни вели себя. Напротив, в конце ІХ-й и начале Х-й главы он ясно показывает, что недостаток веры и послушания может совсем погубить начатое Богом дело спасения их. Очевидно, уверенность Апостола в спасении коринфян основывается на том предположении, что сами коринфяне будут содействовать делу своего спасения. Как в выражении: вы призваны заключается мысль не только о призвании Божием, но и о свободном принятии этого призвания, так и сохранение в общении со Христом предполагает собственное желание, собственную стойкость коринфян в этом деле.
Adam Clarke: Commentary on the Bible - 1831
1:9: 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?
Albert Barnes: Notes on the Bible - 1834
1:9: God is faithful - That is, God is true, and constant, and will adhere to his promises. He will not deceive. He will not promise, and then fail to perform; he will not commence anything which he will not perfect and finish. The object of Paul in introducing the idea of the faithfulness of God here, is to show the reason for believing that the Christians at Corinth would be kept unto everlasting life. The evidence that they will persevere depends on the fidelity of God; and the argument of the apostle is, that as they had been called by Him into the fellowship of his Son, his faithfulness of character would render it certain that they would be kept to eternal life. The same idea he has presented in Phi 1:6, "Being confident of this very thing, that he which hath begun a good work in you, will also perform it until the day of Jesus Christ."
Ye were called - The word "called" here does not refer merely to "an invitation" or an "offer of life," but to the effectual influence which had been put forth; which had inclined them to embrace the gospel note at Rom 8:30; note at Rom 9:12; see Mar 2:17; Luk 5:32; Gal 1:6; Gal 5:8, Gal 5:13; Eph 1:4; Col 3:15. In this sense the word often occurs in the Scriptures, and is designed to denote a power, or influence that goes forth "with" the external invitation, and that makes it effectual. That power is the agency of the Holy Spirit.
Unto the fellowship of his Son - To participate with his Son Jesus Christ; to be partakers with him; see the notes at Joh 15:1-8. Christians participate with Christ:
(1) in his feelings and views; Rom 8:9.
(2) in his trials and sufferings, being subjected to temptations and trials similar to his; Pe1 4:13, "But rejoice, inasmuch as ye are partakers of Christ's sufferings;" Col 1:24; Phi 3:10.
(3) in his heirship to the inheritance and glory which awaits him; Rom 8:17, "And if children, then heirs, heirs of God and joint heirs with Christ;" Pe1 1:4.
(4) in his triumph in the resurrection and future glory; Mat 19:28, "Ye which have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel;" Joh 14:19, "Because I live, ye shall live also;" Rev 3:21, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne."
(Immediately on our union to Christ, we have fellowship with him, in all the blessings of his purchase. This communion or fellowship with him is the necessary result of our union to him. On the saint's union to Christ, see the supplementary note at Rom 8:10.)
From all this, the argument of the apostle is, that as they partake with Christ in these high privileges, and hopes, and promises, they will be kept by a faithful God unto eternal life. God is faithful to his Son; and will be faithful to all who are united to him. The argument for the perseverance of the saints is, therefore, sure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: God: Co1 10:13; Num 23:19; Deu 7:9, Deu 32:4; Psa 89:33-35, Psa 100:5; Isa 11:5, Isa 25:1; Isa 49:7; Lam 3:22, Lam 3:23; Mat 24:35; Th1 5:23, Th1 5:24; Th2 3:3; Tit 1:2; Heb 2:17, Heb 6:18, Heb 10:23, Heb 11:11; Rev 19:11
by: Col 1:24; Rom 8:28, Rom 8:30, Rom 9:24; Gal 1:15; Th1 2:12; Th2 2:14; Ti2 1:9; Heb 3:1; Pe1 5:10
the fellowship: Co1 1:30, Co1 10:16; Joh 15:4, Joh 15:5, Joh 17:21; Rom 11:17; Gal 2:20; Eph 2:20-22, Eph 3:6; Heb 3:14; Jo1 1:3, Jo1 1:7, Jo1 4:13
Geneva 1599
God [is] (h) faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
(h) True and constant, who not only calls us, but also gives to us the gift of perseverance.
John Gill
God is faithful, by whom ye were called,.... These words contain arguments, assuring the saints of their confirmation in grace, and of their being preserved blameless to the day of Christ, taken from the faithfulness of God, who is always true to his promises: whatever he has said, he will do it; he will never suffer his faithfulness to fail; and since he has made so many promises concerning the establishment of his people, and their perseverance to grace, they may assure themselves of them; and also from his having called them by his grace, for whom he effectually calls by his grace, he glorifies; and particularly from his having called them
into the fellowship of his Son Jesus Christ our Lord; to partake of his grace, and to be heirs of glory with him; to enjoy communion with him in private and public exercises of religion, which is an evidence of being in him, and of union to him; for it is not merely into the fellowship of his saints or churches, but into the fellowship of his Son they are said to be called; and such are members of Christ, of his body, of his flesh, and of his bone; and shall never be lost and perish, but shall be confirmed to the end; be preserved in him blameless, and presented to him faultless, and have everlasting life.
John Wesley
God is faithful - To all his promises; and therefore "to him that hath shall be given." By whom ye are called - A pledge of his willingness to save you unto the uttermost.
Robert Jamieson, A. R. Fausset and David Brown
faithful--to His promises (Phil 1:6; Th1 5:24).
called--according to His purpose (Rom 8:28).
unto . . . fellowship of . . . Jesus--to be fellow heirs with Christ (Rom 8:17-28), like Him sons of God and heirs of glory (Rom 8:30; Th2 2:14; 1Pet 5:10; 1Jn 1:3). CHRYSOSTOM remarks that the name of Christ is oftener mentioned in this than in any other Epistle, the apostle designing thereby to draw them away from their party admiration of particular teachers to Christ alone.
1:101:10: Աղաչեմ զձեզ ե՛ղբարք անուամբն Տեառն մերոյ Յիսուսի Քրիստոսի. զի զնո՛յն բան ունիցիք ամենեքեան, եւ մի՛ իցեն ՚ի ձեզ հերձուածք. քանզի էիք հաստատեա՛լք ՚ի նո՛յն միտս եւ ՚ի նոյն հանճար[3628]։ [3628] Ոմանք. Եւ մի՛ իցէ ՚ի ձեզ... եւ ՚ի նոյն հանճարք. կամ՝ հանճարս։
10 Աղաչում եմ ձեզ, եղբայրնե՛ր, մեր Տէր Յիսուս Քրիստոսի անունով, որ բոլորդ էլ նոյն խօսքը ունենաք. եւ ձեր մէջ բաժանումներ չլինեն. քանզի հաստատ էիք նոյն մտքի եւ նոյն մտածման մէջ:
10 Ձեզի կ’աղաչեմ, եղբայրնե՛ր, մեր Տէր Յիսուս Քրիստոսին անունովը, որ միեւնոյն խօսքը ունենաք ամէնքդ ու երկպառակութիւններ չըլլան ձեր մէջ. հապա դուք մէկ մտքի ու մէկ խորհուրդի վրայ հաստատուած* ըլլաք։
Աղաչեմ զձեզ, եղբարք, անուամբն Տեառն մերոյ Յիսուսի Քրիստոսի. զի զնոյն բան ունիցիք ամենեքեան, եւ մի՛ իցեն ի ձեզ հերձուածք. [1]քանզի էիք`` հաստատեալք ի նոյն միտս եւ ի նոյն հանճար:

1:10: Աղաչեմ զձեզ ե՛ղբարք անուամբն Տեառն մերոյ Յիսուսի Քրիստոսի. զի զնո՛յն բան ունիցիք ամենեքեան, եւ մի՛ իցեն ՚ի ձեզ հերձուածք. քանզի էիք հաստատեա՛լք ՚ի նո՛յն միտս եւ ՚ի նոյն հանճար[3628]։
[3628] Ոմանք. Եւ մի՛ իցէ ՚ի ձեզ... եւ ՚ի նոյն հանճարք. կամ՝ հանճարս։
10 Աղաչում եմ ձեզ, եղբայրնե՛ր, մեր Տէր Յիսուս Քրիստոսի անունով, որ բոլորդ էլ նոյն խօսքը ունենաք. եւ ձեր մէջ բաժանումներ չլինեն. քանզի հաստատ էիք նոյն մտքի եւ նոյն մտածման մէջ:
10 Ձեզի կ’աղաչեմ, եղբայրնե՛ր, մեր Տէր Յիսուս Քրիստոսին անունովը, որ միեւնոյն խօսքը ունենաք ամէնքդ ու երկպառակութիւններ չըլլան ձեր մէջ. հապա դուք մէկ մտքի ու մէկ խորհուրդի վրայ հաստատուած* ըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: Умоляю вас, братия, именем Господа нашего Иисуса Христа, чтобы все вы говорили одно, и не было между вами разделений, но чтобы вы соединены были в одном духе и в одних мыслях.
1:10  παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, ἵνα τὸ αὐτὸ λέγητε πάντες, καὶ μὴ ᾖ ἐν ὑμῖν σχίσματα, ἦτε δὲ κατηρτισμένοι ἐν τῶ αὐτῶ νοῒ καὶ ἐν τῇ αὐτῇ γνώμῃ.
1:10. Παρακαλῶ (I-call-beside-unto) δὲ (moreover) ὑμᾶς, (to-ye," ἀδελφοί , ( Brethrened ,"διὰ (through) τοῦ (of-the-one) ὀνόματος (of-a-name) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed,"ἵνα (so) τὸ (to-the-one) αὐτὸ (to-it) λέγητε (ye-might-forth," πάντες , ( all ,"καὶ (and) μὴ (lest) ᾖ (it-might-be) ἐν (in) ὑμῖν (unto-ye) σχίσματα, (severings-to) ἦτε (ye-might-be) δὲ (moreover) κατηρτισμένοι ( having-had-come-to-be-adjusted-down-to ) ἐν (in) τῷ (unto-the-one) αὐτῷ (unto-it) νοῒ (unto-a-mind) καὶ (and) ἐν (in) τῇ (unto-the-one) αὐτῇ (unto-it) γνώμῃ. (unto-an-acquaintance)
1:10. obsecro autem vos fratres per nomen Domini nostri Iesu Christi ut id ipsum dicatis omnes et non sint in vobis scismata sitis autem perfecti in eodem sensu et in eadem sententiaNow I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing and that there be no schisms among you: but that you be perfect in the same mind and in the same judgment.
1:10. And so, I beg you, brothers, by the name of our Lord Jesus Christ, that every one of you speak in the same way, and that there be no schisms among you. So may you become perfect, with the same mind and with the same judgment.
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.
1:10. And so, I beg you, brothers, by the name of our Lord Jesus Christ, that every one of you speak in the same way, and that there be no schisms among you. So may you become perfect, with the same mind and with the same judgment.
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.
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:
10: Умоляю вас, братия, именем Господа нашего Иисуса Христа, чтобы все вы говорили одно, и не было между вами разделений, но чтобы вы соединены были в одном духе и в одних мыслях.
1:10  παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, ἵνα τὸ αὐτὸ λέγητε πάντες, καὶ μὴ ᾖ ἐν ὑμῖν σχίσματα, ἦτε δὲ κατηρτισμένοι ἐν τῶ αὐτῶ νοῒ καὶ ἐν τῇ αὐτῇ γνώμῃ.
1:10. obsecro autem vos fratres per nomen Domini nostri Iesu Christi ut id ipsum dicatis omnes et non sint in vobis scismata sitis autem perfecti in eodem sensu et in eadem sententia
Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing and that there be no schisms among you: but that you be perfect in the same mind and in the same judgment.
1:10. And so, I beg you, brothers, by the name of our Lord Jesus Christ, that every one of you speak in the same way, and that there be no schisms among you. So may you become perfect, with the same mind and with the same judgment.
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.
1:10. And so, I beg you, brothers, by the name of our Lord Jesus Christ, that every one of you speak in the same way, and that there be no schisms among you. So may you become perfect, with the same mind and with the same judgment.
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.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-17: От похвалы Ап. переходит к порицанию. До него дошли слухи о разделении Коринфян на партии: Павловых, Аполлосовых, Кифиных и Христовых, и он высказывает свое осуждение этой партийности. Прежде же всего он обращается к тем, которые составили особую партию, носившую его имя, и говорит, что он вовсе не подавал к этому никакого повода.

10: Братия. Так называет читателей апостол потому, что не все они были обращены им в христианство и потому не могли быть названы чадами его, как называл апостол, напр., галатян (Гал IV:19). - Именем Господа..., т. е. в силу тех познаний, какие имеют они о лице и деятельности (имя - onoma) Господа И. Христа. - Чтобы вы все говорили одно, т. е. чтобы не говорили того, что перечисляет Ап. в ст. 12-м - не делились на партии, а представляли собою единое церковное общество. - И не было между вами разделений. Мысль, выраженная только что в положительной форме, теперь повторяется в форме отрицательной. - Соединены. Поставленное здесь в греческом тексте слово (katartizein) значит: собирать, складывать (напр. различные части машины), приготовлять работника к работе (Еф IV. 12), упорядочивать приведенное в беспорядок. По отношению к Коринфской Церкви это слово, несомненно, имеет последнее из указанных значений но может быть понимаемо и в смысле соединения всех разрозненных частей церковного организма в одно целое, т. е. в первом значении. Каким образом может быть осуществлено это соединение - на это дается указание в следующих выражениях: в одном духе и в одних мыслях. Под духом(nouV) лучше понимать (ср. II:16) христианское мировоззрение вообще, понимание Евангелия в его целом, а под мыслями (gnwmh) - мнения, взгляды по отдельным пунктам христианства (ср. VII:25). Апостол таким образом высказывает пожелание, чтобы между Коринфянами господствовало единомыслие как вообще в понимании христианской истины, так и в способе решения отдельных вопросов, выдвигаемых потребностями христианской жизни.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Party-Spirit Reproved.A. D. 57.
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. 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. 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. 13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

Here the apostle enters on his subject.

I. He extorts them to unity and brotherly love, and reproves them for their divisions. He had received an account from some that wished them well of some unhappy differences among them. It was neither ill-will to the church, nor to their ministers, that prompted them to give this account; but a kind and prudent concern to have these heats qualified by Paul's interposition. He writes to them in a very engaging way: "I beseech you, brethren, by the name of our Lord Jesus Christ; if you have any regard to that dear and worthy name by which you are called, be unanimous. Speak all the same thing; avoid divisions or schisms" (as the original is), "that is, all alienation of affection from each other. Be perfectly joined together in the same mind, as far as you can. In the great things of religion be of a mind: but, when there is not a unity of sentiment, let there be a union of affections. The consideration of being agreed in greater things should extinguish all feuds and divisions about minor ones."

II. He hints at the origin of these contentions. Pride lay at the bottom, and this made them factious. Only of pride cometh contention, Prov. xiii. 10. They quarrelled about their ministers. Paul and Apollos were both faithful ministers of Jesus Christ, and helpers of their faith and joy: but those who were disposed to be contentious broke into parties, and set their ministers at the head of their several factions: some cried up Paul, perhaps as the most sublime and spiritual teacher; others cried up Apollos, perhaps as the most eloquent speaker; some Cephas, or Peter, perhaps for the authority of his age, or because he was the apostle of the circumcision; and some were for none of them, but Christ only. So liable are the best things in the world to be corrupted, and the gospel and its institutions, which are at perfect harmony with themselves and one another, to be made the engines of variance, discord, and contention. This is no reproach to our religion, but a very melancholy evidence of the corruption and depravity of human nature. Note, How far will pride carry Christians in opposition to one another! Even so far as to set Christ and his own apostles at variance, and make them rivals and competitors.

III. He expostulates with them upon their discord and quarrels: "Is Christ divided? No, there is but one Christ, and therefore Christians should be on one heart. Was Paul crucified for you? Was he your sacrifice and atonement? Did I ever pretend to be your saviour, or any more than his minister? Or, were you baptized in the name of Paul? Were you devoted to my service, or engaged to be my disciples, by that sacred rite? Did I challenge that right in you, or dependence from you, which is the proper claim of your God and Redeemer?" No; ministers, however instrumental they are of good to us, are not to be put in Christ's stead. They are not to usurp Christ's authority, nor encourage any thing in the people that looks like transferring his authority to them. He is our Saviour and sacrifice, he is our Lord and guide. And happy were it for the churches if there were no name of distinction among them, as Christ is not divided.
Adam Clarke: Commentary on the Bible - 1831
1:10: Now I beseech you, brethren - The apostle having finished his introduction comes to his second point, exhorting them to abstain from dissensions, that they might be of the same heart and mind, striving together for the hope of the Gospel.
By the name of our Lord Jesus - By his authority, and in his place; and on account of your infinite obligations to his mercy in calling you into such a state of salvation.
That ye all speak the same thing - If they did not agree exactly in opinion on every subject, they might, notwithstanding, agree in the words which they used to express their religious faith. The members of the Church of God should labor to be of the same mind, and to speak the same thing, in order to prevent divisions, which always hinder the work of God. On every essential doctrine of the Gospel all genuine Christians agree: why then need religious communion be interrupted? This general agreement is all that the apostle can have in view; for it cannot be expected that any number of men should in every respect perfectly coincide in their views of all the minor points, on which an exact conformity in sentiment is impossible to minds so variously constituted as those of the human race. Angels may thus agree, who see nothing through an imperfect or false medium; but to man this is impossible. Therefore men should bear with each other, and not be so ready to imagine that none have the truth of God but they and their party.
Albert Barnes: Notes on the Bible - 1834
1:10: Now I beseech you, brethren - In this verse the apostle enters on the discussion respecting the irregularities and disorders in the church at Corinth, of which he had incidentally heard; see Co1 1:11. The first of which he had incidentally learned, was that which pertained to the divisions and strifes which had arisen in the church. The consideration of this subject occupies him to Co1 1:17; and as those divisions had been caused by the influence of phi osophy, and the ambition for distinction, and the exhibition of popular eloquence among the Corinthian teachers, this fact gives occasion to him to discuss that subject at length Co1 1:17-31; in which he shows that the gospel did not depend for its success on the reasonings of philosophy, or the persuasions of eloquence. This part of the subject he commences with the language of entreaty. "I beseech you, brethren" - the language of affectionate exhortation rather than of stern command. Addressing them as his brethren, as members of the same family with himself, he conjures them to take all proper measures to avoid the evils of schism and of strife.
By the name - By the authority of his name; or from Rev_erence for him as the common Lord of all.
Of our Lord Jesus Christ - The reasons why Paul thus appeals to his name and authority here, may be the following:
(1) Christ should be regarded as the Supreme Head and Leader of all his church. It was improper, therefore, that the church should be divided into portions, and its different parts enlisted under different banners.
(2) "the whole family in heaven and earth should be named" after him Eph 3:15, and should not be named after inferior and subordinate teachers. The reference to "the venerable and endearing name of Christ here, stands beautifully and properly opposed to the various human names under which they were so ready to enlist themselves" - Doddridge. "There is scarcely a word or expression that he (Paul) makes use of, but with relation and tendency to his present main purpose; as here, intending to abolish the names of leaders they had distinguished themselves by, he beseeches them by the name of Christ, a form that I do not remember he elsewhere uses" - Locke.
(3) the prime and leading thing which Christ had enjoined upon his church was union and mutual love Joh 13:34; Joh 15:17, and for this he had most earnestly prayed in his memorable prayer; Joh 17:21-23. It was well for Paul thus to appeal to the name of Christ - the sole Head and Lord of his church, and the friend of union, and thus to rebuke the divisions and strifes which had arisen at Corinth.
That ye all speak the same thing - "That ye hold the same doctrine" - Locke. This exhortation evidently refers to their holding and expressing the same religious sentiments, and is designed to rebuke that kind of contention and strife which is evinced where different opinions are held and expressed. To "speak the same thing" stands opposed to speaking different and conflicting things; or to controversy, and although perfect uniformity of opinion cannot be expected among people on the subject of religion any more than on other subjects, yet on the great and fundamental doctrines of Christianity, Christians may be agreed; on all points in which they differ they may evince a good spirit; and on all subjects they may express their sentiments in the language of the Bible, and thus "speak the same thing."
And that there be no divisions among you - Greek, σχίσματα schismata, "schisms." No divisions into contending parties and sects. The church was to be regarded as one and indivisible, and not to be rent into different factions, and ranged under the banners of different leaders; compare Joh 9:16; Co1 11:18; Co1 12:25.
But that ye be perfectly joined together - ἦτε δὲ κατηρτισμένοι ē te de katē rtismenoi. The word used here and rendered "perfectly joined together," denotes properly to restore, mend, or repair that; which is rent or disordered Mat 4:21; Mar 1:19, to amend or correct that which is morally evil and erroneous Gal 6:1, to render perfect or complete Luk 6:40, to fit or adapt anything to its proper place so that it shall be complete in all its parts, and harmonious, Heb 11:5; and thence to compose and settle controversies, to produce harmony and order. The apostle here evidently desires that they should be united in feeling; that every member of the church should occupy his appropriate place, as every member of a well proportioned body, or part of a machine has its appropriate place and use; see his wishes more fully expressed in 1Co. 12:12-31.
In the same mind - νοΐ̀ noi; see Rom 15:5. This cannot mean that they were to be united in precisely the same shades of opinion, which is impossible - but that their minds were to be disposed toward each other with mutual good will, and that they should live in harmony. The word here rendered "mind," denotes not merely the intellect itself, but that which is in the mind - the thoughts, counsels, plans; Rom 11:34; Rom 14:5; Co1 2:16; Col 2:18. Bretschneider.
And in the same judgment - γνώμη gnō mē. This word properly denotes science, or knowledge; opinion, or sentiment; and sometimes, as here, the purpose of the mind, or will. The sentiment of the whole is, that in their understandings and their volitions, they should be united and kindly disposed toward each other. Union of feeling is possible even where people differ much in their views of things. They may love each other much, even where they do not see alike. They may give each other credit for honesty and sincerity, and may be willing to suppose that others "may be right," and "are honest" even where their own views differ. The foundation of Christian union is not so much laid in uniformity of intellectual perception as in right feelings of the heart. And the proper way to produce union in the church of God, is not to begin by attempting to equalize all intellects on the bed of Procrustes, but to produce supreme love to God, and elevated and pure Christian love to all who bear the image and the name of the Redeemer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: I beseech: Co1 4:16; Rom 12:1; Co2 5:20, Co2 6:1, Co2 10:1; Gal 4:12; Eph 4:1; Plm 1:9, Plm 1:10; Pe1 2:11
by the: Rom 15:30; Th1 4:1, Th1 4:2; Th2 2:1; Ti1 5:21; Ti2 4:1
that ye: Psa 133:1; Jer 32:39; Joh 13:34, Joh 13:35, Joh 17:23; Act 4:32; Rom 12:16, Rom 15:5, Rom 15:6; Rom 16:17; Co2 13:11; Eph 4:1-7, Eph 4:31, Eph 4:32; Phi 1:27, Phi 2:1-4, Phi 3:16; Th1 5:13; Jam 3:13-18; Pe1 3:8, Pe1 3:9
divisions: Gr. schisms, Co1 11:18, Co1 12:25; Mat 9:16; Mar 2:21; Joh 7:43, Joh 9:16, Joh 10:19 *Gr.
Geneva 1599
(12) Now I beseech you, brethren, by the name of our Lord Jesus Christ, that (13) ye all speak the same thing, and [that] there be no divisions among you; but [that] ye be (i) perfectly joined together in the same mind and in the same judgment.
(12) Having made an end of the preface, he comes to the matter itself, beginning with a most grave testimony, as though they should hear Christ himself speaking, and not Paul.
(13) The first part of this epistle, in which his purpose is found, to call back the Corinthians to brotherly harmony, and to take away all occasion of discord. So then this first part concerns the taking away of divisions. Now a division occurs when men who otherwise agree and consent together in doctrine, yet separate themselves from one another.
(i) Knit together, as a body that consists of all its parts, fitly knit together.
John Gill
Now I beseech you, brethren,.... The apostle having observed the many favours and blessings bestowed on this church, proceeds to take notice of the divisions and contentions which were fomented in it; and in the most kind and tender manner entreats them to take every proper step to prevent schisms among them: he does not use his apostolical power and authority, or lay his injunctions and commands upon them, which he might have done, but most affectionately beseeches them; styling them brethren, as they were in a spiritual relation, being children of the same Father, members of the same body, and partakers of the same grace, and is a reason why they should not fail out by the way: and this obsecration is made
by the name of the Lord Jesus; which he wisely judged must have its weight and influence on many of them, to whom that name must be dear and precious, and which they called upon and were called by; and shows, that he was not acting in his own name, and seeking his own profit; but was concerned in and for the name of Christ, and for his honour and interest, which lay at stake by their contentions. His earnest request to them is,
that ye speak the same thing; profess the same truths, and express them in the same words; which shows the lawfulness, yea, necessity and usefulness, of confessions and articles of faith, being made and agreed to by members of churches; and which should be drawn up in a form of sound words, and abode by; for the introducing of new words and phrases is often the means of bringing in new doctrines, and of raising great contentions and animosities; wherefore using the same words to express truth by is a very proper and prudent expedient to prevent them:
and that there be no divisions, or schisms
among you; which are generally made by innovations in doctrine, or worship; by forming new schemes of religion, new articles of faith, and modes of discipline: but
that ye be perfectly joined together in the same mind, and in the same judgment; which regards not only the sameness of love and affection, to one another, being, as the first Christians were, of one heart and of one soul; but their agreement in their judgments and sentiments, of both doctrine and discipline; and such an entire harmony and symmetry among them, as in the members of the body, where each member and bone being in their proper place, exactly answer to, and tally with each other; and which is the most effectual way to speak the same things, and so bar against all schisms and divisions; and such an agreement is absolutely necessary to the peace, comfort, and well being of a church; for how should "two", and much less more, "walk together", unless they are "agreed?" Amos 3:3.
John Wesley
Now I exhort you - Ye have faith and hope; secure love also. By the endearing name of our Lord Jesus Christ - lnfinitely preferable to all the human names in which ye glory. That ye all speak the same thing - They now spoke different things, 1Cor 1:12 And that there be no schisms among you - No alienation of affection from each other. Is this word ever taken in any other sense in scripture? But that ye be joined in the same mind - Affections, desires. And judgment - Touching all the grand truths of the gospel.
Robert Jamieson, A. R. Fausset and David Brown
Now--Ye already have knowledge, utterance, and hope, maintain also love.
brethren--The very title is an argument for love.
by . . . Christ--whom Paul wishes to be all in all to the Corinthians, and therefore names Him so often in this chapter.
speak . . . same thing--not speaking different things as ye do (1Cor 1:12), in a spirit of variance.
divisions--literally, "splits," "breaches."
but--"but rather."
perfectly joined together--the opposite word to "divisions." It is applied to healing a wound, or making whole a rent.
mind . . . judgment--the view taken by the understanding, and the practical decision arrived at [CONYBEARE and HOWSON], as to what is to be done. The mind, within, refers to things to be believed: the judgment is displayed outwardly in things to be done [BENGEL]. Disposition--opinion [ALFORD].
1:111:11: Ա՛զդ եղեւ ինձ վասն ձեր ե՛ղբարք՝ ՚ի Քղուացւո՛ց անտի, թէ հակառակութի՛ւնք են ՚ի ձեզ[3629]։ [3629] Ոմանք. Եթէ հակառակութիւնք իցեն։
11 Եղբայրնե՛ր, ձեր մասին Քղուէի տնեցիներից ինձ տեղեկացուեց, թէ հակառակութիւններ կան ձեր մէջ:
11 Վասն զի ձեզի համար ինծի լուր հասաւ, եղբայրնե՛ր, Քղուէի տունէն եղողներէն, թէ ձեր մէջ հակառակութիւններ կան։
Ազդ եղեւ ինձ վասն ձեր, եղբարք, ի Քղուացւոց անտի, թէ հակառակութիւնք են ի ձեզ:

1:11: Ա՛զդ եղեւ ինձ վասն ձեր ե՛ղբարք՝ ՚ի Քղուացւո՛ց անտի, թէ հակառակութի՛ւնք են ՚ի ձեզ[3629]։
[3629] Ոմանք. Եթէ հակառակութիւնք իցեն։
11 Եղբայրնե՛ր, ձեր մասին Քղուէի տնեցիներից ինձ տեղեկացուեց, թէ հակառակութիւններ կան ձեր մէջ:
11 Վասն զի ձեզի համար ինծի լուր հասաւ, եղբայրնե՛ր, Քղուէի տունէն եղողներէն, թէ ձեր մէջ հակառակութիւններ կան։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: Ибо от [домашних] Хлоиных сделалось мне известным о вас, братия мои, что между вами есть споры.
1:11  ἐδηλώθη γάρ μοι περὶ ὑμῶν, ἀδελφοί μου, ὑπὸ τῶν χλόης ὅτι ἔριδες ἐν ὑμῖν εἰσιν.
1:11. ἐδηλώθη (It-was-en-distincted) γάρ (therefore) μοι (unto-me) περὶ (about) ὑμῶν, (of-ye," ἀδελφοί ( Brethrened ) μου, (of-me,"ὑπὸ (under) τῶν (of-the-ones) Χλόης (of-a-Chloe) ὅτι (to-which-a-one) ἔριδες (wranglings) ἐν (in) ὑμῖν (unto-ye) εἰσίν. (they-be)
1:11. significatum est enim mihi de vobis fratres mei ab his qui sunt Chloes quia contentiones inter vos suntFor it hath been signified unto me, my brethren, of you, by them that are of the house of Chloe, that there are contentions among you.
1:11. For it has been indicated to me, about you, my brothers, by those who are with Chloes, that there are contentions among you.
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.
1:11. For it has been indicated to me, about you, my brothers, by those who are with Chloes, that there are contentions among you.
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.
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:
11: Ибо от [домашних] Хлоиных сделалось мне известным о вас, братия мои, что между вами есть споры.
1:11  ἐδηλώθη γάρ μοι περὶ ὑμῶν, ἀδελφοί μου, ὑπὸ τῶν χλόης ὅτι ἔριδες ἐν ὑμῖν εἰσιν.
1:11. significatum est enim mihi de vobis fratres mei ab his qui sunt Chloes quia contentiones inter vos sunt
For it hath been signified unto me, my brethren, of you, by them that are of the house of Chloe, that there are contentions among you.
1:11. For it has been indicated to me, about you, my brothers, by those who are with Chloes, that there are contentions among you.
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.
1:11. For it has been indicated to me, about you, my brothers, by those who are with Chloes, that there are contentions among you.
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.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: После этого предварительного увещания, Ап. изображает те обстоятельства жизни Коринфской Церкви, которые побудили его обратиться к читателям с увещанием. - Домашних Хлои. Это могли быть или дети или рабы этой женщины, жившей вероятно в Коринфе. - У вас говорят. - точнее с греческого: "каждый из вас говорит". Апостол хочет указать этим на всеобщее увлечение духом партийности. Каждый коринфянин считал своим долгом принадлежать к какой-нибудь из упоминаемых здесь партий. - Я Павлов, я Аполлосов - см. введение в послание. - Ап. в распределении партий обнаруживает особую тактичность. На первом месте он ставит своих приверженцев, как заслуживших его упрек, и этим показывает, что сам он далек от всякого самопревозношения. - Что различало партию Павловых и партию Аполлосовых? это не было какое-либо различие по существу (III:5: и сл. ; IV:6), а только по форме учения. Апостол Павел считал Аполлоса продолжателем своего дела в Коринфе: "я насадил, Аполлос поливал" (III:6) говорит он, изображая утверждение Евангелия в Коринфе. - А я Христов. Некоторые отцы Церкви и новые толкователи считают эти слова исповеданием самого Павла, которое он здесь высказывает в противовес людям, преклоняющимся пред авторитетом проповедников Евангелия. Но это четвертое заявление представляет собою, несомненно, нечто симметричное первым трем предшествующим ему и подпадает тому же упреку, какой звучит в словах апостола: "каждый из вас говорит"... - О партии Христовых существует немало предположений, но все они малодоказательны. Одни (Ренан, Мейер, Гейнрици) видят в этой партии протест против преклонения пред апостолами и полагают, что Христовы шли вообще против исключительного авторитета Апостолов, другие предполагают, что в эту партию входили наиболее образованные христиане из язычников, хотевшие сделать из Христа высшего руководителя жизни, каким был для своих учеников Сократ. Третьи видели в членах этой партии людей, которые путем видений находили возможным вступать в непосредственное общение со Христом. Четвертое мнение (Godet) предполагает, что это были евреи, обратившиеся в христианство, которые гордились своими теократическими преимуществами и, являясь представителями первенствующей - Иерусалимской - Церкви, хотели постепенно подчинить Коринфских христиан игу Моисеева Закона. Христовыми же они называли себя потому, что воображали, что они лучше всех поняли намерения Христа. При этом они однако, в угоду греческим христианам, вводили в свое учение и элементы греческой теософии, на что Ап. Павел делает намек во 2: Посл. к Коринф. (X:5: и XI:3: и 4). Этим объясняется и живая полемика Апостола против смешения человеческой мудрости с Евангелием (III:17-20): здесь апостол имеет в виду не партию Аполлосовых, а партию Христовых. Могло быть, что Христовы держались такого же взгляда на Христа, как и еретик Керинф, не признававший Христа в человеке - иудее Иисусе, распятом на кресте. Они могли верить так же, как и Керинф, что Христос отделился во время страданий от человека Иисуса: этот Иисус так и умер на кресте, почему он заслуживает проклятия (ср. 1Кор.XII:3), а Христос сидит на небе, одесную Бога Отца, и Его только одного и должны чтить христиане. Так. образом в Христовых можно видеть "гностиков прежде гностицизма". - Наиболее правдоподобным является предположение Lutgerfa. Этот ученый не находит никаких достаточно веских оснований к тому, чтобы видеть в партии Христовых - иудаистов. Напротив, он видит в них слишком далеко зашедших сторонников идеи о свободе человека в христианстве. Это - "либертинцы-пневматики" (нечто в роде наших духоборцев). Апостол Павел, по их мнению, остановился на полдороге к христианской свободе: у него нет духа, силы, мужества, уверенности в победе и самосознания, какими качествами владеет настоящий пневматик. Он боязлив в своих отношениях к Богу и к христианской общине и к миру, а они держат себя всегда как свободные, ничего не боясь. Они эмансипировались окончательно от всякой зависимости от апостолов, даже от обязательности поучаться в Свящ. Писании, так как, по их убеждению, они непосредственно входили в общение со Христом, а это общение давало им высшую мудрость, делало их "гностиками", т. е. ведающими все тайны жизни. К чему вела такая безудержная свобода, которую проповедывали Христовы - об этом можно судить по тому факту, о каком Апостол говорит в І-й гл. (случай с кровосмесником).
Adam Clarke: Commentary on the Bible - 1831
1:11: By them which are of the house of Chloe - This was doubtless some very religious matron at Corinth, whose family were converted to the Lord; some of whom were probably sent to the apostle to inform him of the dissensions which then prevailed in the Church at that place. Stephanas, Fortunatus, and Achaicus, mentioned Co1 16:17, were probably the sons of this Chloe.
Contentions - Εριδες, Altercations; produced by the σχισματα, divisions, mentioned above. When once they had divided, they must necessarily have contended, in order to support their respective parties.
Albert Barnes: Notes on the Bible - 1834
1:11: For it hath been declared unto me - Of the contentions existing in the church at Corinth, it is evident that they had not informed him in the letter which they had sent; see Co1 7:1, compare the introduction. He had incidentally heard of their contentions.
My brethren - A token of affectionate regard, evincing his love for them, and his deep interest in their welfare, even when he administered a needed rebuke.
Of the house of Chloe - Of the family of Chloe. It is most probable that Chloe was a member of the church at Corinth, some of whose family had been at Ephesus when Paul was, and had given him information of the state of things there. Who those members of her family were, is unknown. Grotius conjectures that they were Stephanas, Fortunatus, and Achaicus, mentioned in Co1 16:17, who brought the letter of the church at Corinth to Paul. But of this there is no certain evidence; perhaps not much probability. If the information had been obtained from them, it is probable that it would have been put in the letter which they bore. The probability is that Paul had received this information before they arrived.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: it hath: Co1 11:18; Gen 27:42, Gen 37:2; Sa1 25:14-17
that there: Co1 3:3, Co1 6:1-7; Pro 13:10, Pro 18:6; Co2 12:20; Gal 5:15, Gal 5:20, Gal 5:26; Phi 2:14; Ti1 6:4; Ti2 2:23-25; Jam 4:1, Jam 4:2
Geneva 1599
(14) 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.
(14) He begins his reprehension and chiding by taking away an objection, because he understood from good witnesses that there were many factions among them. And in addition he declares the cause of dissentions, because some depended on one teacher, some on another, and some were so addicted to themselves that they neglected all teachers and learned men, calling themselves the disciples of Christ alone, completely ignoring their teachers.
John Gill
For it hath been declared unto me, of you, my brethren,.... Lest the above advice of the apostle should be thought to be impertinent and needless, and to proceed upon groundless suspicions and jealousies of his, he signifies that he not only had some broad hints of their contentions and divisions, but the whole affair was laid open, and made manifest to him: the thing was a clear point to him; he had no reason at all to doubt of the truth of it; nor could they deny it, the proof was so strong, the evidence so full, being given
by them which are of the house of Chloe. Some take Chloe to be the name of a place; a city so called is said to have been in Cappadocia; but it seems rather to have been the name of a woman. Horace (b) several times makes mention of a woman of this name, and so does Martial (c). Pausanias (d) calls the goddess Ceres by it, the goddess of husbandry; the word signifying green grass of the field. The person the apostle speaks of was one that very probably lived at Corinth, and was a member of the church there, and at the head of a family of great worth and credit; who being grieved at the growing animosities, and disturbances there raised, wrote to the apostle, and gave him a distinct account of them, desiring him to use his interest to put a stop to them. He mentions this family by name, to show that he had not took up an idle tale, and received reports from anybody, nor from a single person only, but from a family of repute among them; and who could have no other views in the relation of it to him, than the good of the church, and the glory of God: and what they had made out clearly to him was,
that there are contentions among you; about their ministers, as appears afterward, as well as about opinions in doctrines, and ceremonies in worship, which occasioned undue heats, and great indecencies, tending to make rents and schisms among them,
(b) Carrain. l. 3. Ode 7, 9, 19. (c) L. 4. Epigr. 22. & l. 9. Epigr. 13. (d) L. 1. sive Attica, p. 38.
John Wesley
It hath been declared to me by them of the family of Chloe - Whom some suppose to have been the wife of Stephanas, and the mother of Fortunatus and Achaicus. By these three the Corinthians had sent their letter to St. Paul, 1Cor 16:17. That there are contentions - A word equivalent with schisms in the preceding verse.
Robert Jamieson, A. R. Fausset and David Brown
(1Cor 11:18).
by them . . . of . . . house of Chloe--They seem to have been alike in the confidence of Paul and of the Corinthians. The Corinthians "wrote" to the apostle (1Cor 7:1), consulting him concerning certain points; marriage, the eating of things offered to idols, the decorum to be observed by women in religious assemblies. But they said not a syllable about the enormities and disorders that had crept in among them. That information reached Paul by other quarters. Hence his language about those evils is, "It hath been declared unto me," &c.; "It is reported commonly" (1Cor 5:1-2). All this he says before he refers to their letter, which shows that the latter did not give him any intimation of those evils. An undesigned proof of genuineness [PALEY, HorÃ&brvbr; PaulinÃ&brvbr;]. Observe his prudence: He names the family, to let it be seen that he made his allegation not without authority: he does not name the individuals, not to excite odium against them. He tacitly implies that the information ought rather to have come to him directly from their presbyters, as they had consulted him about matters of less moment.
contentions--not so severe a word as "divisions," literally, "schisms" (1Cor 1:10, Margin).
1:121:12: Եւ արդ ասե՛մ իսկ, եթէ իւրաքանչիւրոք ՚ի ձէնջ ասէ. Ես Պաւղոսեա՛ն եմ. եւ մեւսն՝ եթէ ես Ապաւղոսեան, եւ մեւսն՝ եթէ ես Կեփայեան. եւ մեւսն՝ եթէ ես Քրիստոսեան[3630]։ [3630] Վասն անուանս՝ Ապաւղոս. տե՛ս զոր ծանուցաք. Գործ. ԺԹ 1։ Ոմանք. Եթէ Քրիստոսեան։
12 Եւ արդ, ասում եմ. ձեզնից իւրաքանչիւրն ասում է՝ ես Պօղոսեան եմ, եւ միւսը, թէ՝ ես Ապողոսեան, եւ միւսը, թէ՝ ես՝ Կեփասեան, եւ միւսը թէ՝ ես՝ Քրիստոսեան.
12 Հիմա այս կ’ըսեմ ձեզի, որպէս թէ ձեզմէ մէկը կ’ըսէ թէ՝ «Ես Պօղոսեան եմ» ու միւսը՝ թէ «Ես Ապօղոսեան եմ» եւ ուրիշը՝ թէ «Ես՝ Կեփասեան», ու միւսը՝ թէ «Ես՝ Քրիստոսեան»։
Եւ արդ ասեմ իսկ, եթէ իւրաքանչիւր ոք ի ձէնջ ասէ. Ես Պաւղոսեան եմ, եւ [2]մեւսն եթէ` Ես Ապողոսեան, եւ [3]մեւսն եթէ` Ես Կեփայեան. եւ [4]մեւսն եթէ` Ես Քրիստոսեան:

1:12: Եւ արդ ասե՛մ իսկ, եթէ իւրաքանչիւրոք ՚ի ձէնջ ասէ. Ես Պաւղոսեա՛ն եմ. եւ մեւսն՝ եթէ ես Ապաւղոսեան, եւ մեւսն՝ եթէ ես Կեփայեան. եւ մեւսն՝ եթէ ես Քրիստոսեան[3630]։
[3630] Վասն անուանս՝ Ապաւղոս. տե՛ս զոր ծանուցաք. Գործ. ԺԹ 1։ Ոմանք. Եթէ Քրիստոսեան։
12 Եւ արդ, ասում եմ. ձեզնից իւրաքանչիւրն ասում է՝ ես Պօղոսեան եմ, եւ միւսը, թէ՝ ես Ապողոսեան, եւ միւսը, թէ՝ ես՝ Կեփասեան, եւ միւսը թէ՝ ես՝ Քրիստոսեան.
12 Հիմա այս կ’ըսեմ ձեզի, որպէս թէ ձեզմէ մէկը կ’ըսէ թէ՝ «Ես Պօղոսեան եմ» ու միւսը՝ թէ «Ես Ապօղոսեան եմ» եւ ուրիշը՝ թէ «Ես՝ Կեփասեան», ու միւսը՝ թէ «Ես՝ Քրիստոսեան»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: Я разумею то, что у вас говорят: 'я Павлов'; 'я Аполлосов'; 'я Кифин'; 'а я Христов'.
1:12  λέγω δὲ τοῦτο, ὅτι ἕκαστος ὑμῶν λέγει, ἐγὼ μέν εἰμι παύλου, ἐγὼ δὲ ἀπολλῶ, ἐγὼ δὲ κηφᾶ, ἐγὼ δὲ χριστοῦ.
1:12. λέγω (I-forth) δὲ (moreover) τοῦτο (to-the-one-this) ὅτι (to-which-a-one) ἕκαστος (each) ὑμῶν (of-ye) λέγει (it-fortheth,"Ἐγὼ (I) μέν (indeed) εἰμι (I-be) Παύλου, (of-a-Paulos,"Ἐγὼ (I) δὲ (moreover) Ἀπολλώ, (of-an-Apollos,"Ἐγὼ (I) δὲ (moreover) Κηφᾶ, (of-a-Kefas,"Ἐγὼ (I) δὲ (moreover) Χριστοῦ. (of-Anointed)
1:12. hoc autem dico quod unusquisque vestrum dicit ego quidem sum Pauli ego autem Apollo ego vero Cephae ego autem ChristiNow this I say, that every one of you saith: I indeed am of Paul; and I am of Apollo; and I of Cephas; and I of Christ.
1:12. Now I say this because each of you is saying: “Certainly, I am of Paul;” “But I am of Apollo;” “Truly, I am of Cephas;” as well as: “I am of Christ.”
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.
1:12. Now I say this because each of you is saying: “Certainly, I am of Paul;” “But I am of Apollo;” “Truly, I am of Cephas;” as well as: “I am of Christ.”
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.
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:
12: Я разумею то, что у вас говорят: 'я Павлов'; 'я Аполлосов'; 'я Кифин'; 'а я Христов'.
1:12  λέγω δὲ τοῦτο, ὅτι ἕκαστος ὑμῶν λέγει, ἐγὼ μέν εἰμι παύλου, ἐγὼ δὲ ἀπολλῶ, ἐγὼ δὲ κηφᾶ, ἐγὼ δὲ χριστοῦ.
1:12. hoc autem dico quod unusquisque vestrum dicit ego quidem sum Pauli ego autem Apollo ego vero Cephae ego autem Christi
Now this I say, that every one of you saith: I indeed am of Paul; and I am of Apollo; and I of Cephas; and I of Christ.
1:12. Now I say this because each of you is saying: “Certainly, I am of Paul;” “But I am of Apollo;” “Truly, I am of Cephas;” as well as: “I am of Christ.”
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.
1:12. Now I say this because each of you is saying: “Certainly, I am of Paul;” “But I am of Apollo;” “Truly, I am of Cephas;” as well as: “I am of Christ.”
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.
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Adam Clarke: Commentary on the Bible - 1831
1:12: 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.
Albert Barnes: Notes on the Bible - 1834
1:12: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: this: Co1 7:29, Co1 15:50; Co2 9:6; Gal 3:17
I am: Co1 3:4-6, Co1 3:21-23, Co1 4:6
Apollos: Co1 16:12; Act 18:24-28, Act 19:1
Cephas: Co1 9:5, Co1 15:5; Joh 1:42; Gal 2:9
Geneva 1599
Now (k) 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.
(k) The matter I would say to you is this.
John Gill
Now this I say that everyone of you saith,.... This the apostle affirms not upon his own personal knowledge, but upon the credit of the report the house of Chloe had made unto him; and his meaning is not that every individual member of this church, but that many of them, and the far greater number of them, were in the following factions, some being for one minister, and some for another: one part of them said,
I am of Paul; he had been instrumental in their conversion: he had baptized some of them, and first laid the foundation of a Gospel church among them; was a solid, brave, and bold preacher of the Gospel, and was set for the defence of it; wherefore he was the minister for them, and they were desirous of being called and distinguished by his name: but there was another party that said,
and I of Apollos; in opposition to Paul, whom they despised, as a man whose aspect was mean; his bodily presence weak, made no figure in the pulpit; his speech low and contemptible; his discourses plain, not having that flow of words, and accuracy of expression, as Apollos had; who was an eloquent man, and mighty in the Scriptures, who coming to Corinth after the Apostle Paul, many were taken with his way of preaching; he was the preacher for them, and they chose to be called after him, and in distinction from others: whilst another company of them said,
and I of Cephas; or Peter, in opposition both to Paul and Apollos; who with them were new upstart ministers, in comparison of Peter, who was with Christ from the beginning, and saw his miracles, and heard his doctrines; and, besides, had the apostleship and Gospel of the circumcision, on which account they highly valued him; for these must be supposed to be the converted Jews among them, who still retained a regard to the ceremonies of the law; wherefore they fixed on Peter as their minister, and to be called by his name: but others said,
and I of Christ; which some take to be the words of the apostle, declaring who he was of, and for, and belonged unto; intimating that they, as he, should call no man father, or master, on earth, or be called by any other name than that of Christ. Others consider them as the words of the Corinthians, a small part of them who were very mean and contemptible, and therefore mentioned last, who chose to be known and called by no other name than that of Christians; but I rather think that these design a faction and party, to be condemned as the others. These were for Christ, in opposition to Paul, Apollos, and Cephas, and any other ministers of the word. They were for Christ without his ministers; they were wiser than their teachers; they were above being under any ministrations and ordinances; as the others attributed too much to the ministers of the Gospel, these detracted too much from them, and denied them to be of any use and service. Some persons may be, in such sense, for Christ, as to be blame worthy; as when they use his name to deceive men, or divide his interest.
John Wesley
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, 1Cor 4:8 Perhaps they valued themselves on having heard Christ preach in his own person.
Robert Jamieson, A. R. Fausset and David Brown
this I say--this is what I mean in saying "contentions" (1Cor 1:11).
every one of you saith--Ye say severally, "glorying in men" (1Cor 1:31; 1Cor 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 (Acts 18:24, &c.), were persons attracted by his rhetorical style (probably acquired in Alexandria, 1Cor 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 (1Cor 4:6, 1Cor 4:8); nay, to discourage it, he would not repeat his visit just then (1Cor 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; Jn 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 (2Cor 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 (1Cor 4:8; 2Cor 10:7-11).
1:131:13: Իսկ արդ՝ բաժանեա՞լ ինչ իցէ Քրիստոս. մի՞թէ՝ Պաւղոս ՚ի խաչ ելեալ իցէ վասն ձեր, կամ յանո՞ւն Պաւղոսի՞ մկրտեցարուք[3631]։ [3631] Ոմանք. ՚Ի խաչ ելեալ է վասն։
13 իսկ արդ, միթէ բաժանուա՞ծ է Քրիստոս. միթէ Պօղո՞սը խաչուեց ձեզ համար. կամ՝ Պօղոսի՞ անունով մկրտուեցիք:
13 Միթէ Քրիստոս բաժնուա՞ծ է. միթէ Պօղո՞ս խաչը ելաւ ձեզի համար, կամ թէ Պօղոսի՞ն անունով մկրտուեցաք։
Իսկ արդ բաժանեա՞լ ինչ իցէ Քրիստոս. միթէ Պաւղո՞ս ի խաչ ելեալ իցէ վասն ձեր, կամ յանուն Պաւղոսի՞ մկրտեցարուք:

1:13: Իսկ արդ՝ բաժանեա՞լ ինչ իցէ Քրիստոս. մի՞թէ՝ Պաւղոս ՚ի խաչ ելեալ իցէ վասն ձեր, կամ յանո՞ւն Պաւղոսի՞ մկրտեցարուք[3631]։
[3631] Ոմանք. ՚Ի խաչ ելեալ է վասն։
13 իսկ արդ, միթէ բաժանուա՞ծ է Քրիստոս. միթէ Պօղո՞սը խաչուեց ձեզ համար. կամ՝ Պօղոսի՞ անունով մկրտուեցիք:
13 Միթէ Քրիստոս բաժնուա՞ծ է. միթէ Պօղո՞ս խաչը ելաւ ձեզի համար, կամ թէ Պօղոսի՞ն անունով մկրտուեցաք։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: Разве разделился Христос? разве Павел распялся за вас? или во имя Павла вы крестились?
1:13  μεμέρισται ὁ χριστός; μὴ παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν, ἢ εἰς τὸ ὄνομα παύλου ἐβαπτίσθητε;
1:13. μεμέρισται (It-had-come-to-be-portioned-to) ὁ (the-one) χριστός. (Anointed) μὴ (Lest) Παῦλος (a-Paulos) ἐσταυρώθη (it-was-en-staked) ὑπὲρ (over) ὑμῶν, (of-ye,"ἢ (or) εἰς (into) τὸ (to-the-one) ὄνομα (to-a-name) Παύλου (of-a-Paulos) ἐβαπτίσθητε; (ye-were-immersed-to?"
1:13. divisus est Christus numquid Paulus crucifixus est pro vobis aut in nomine Pauli baptizati estisIs Christ divided? Was Paul then crucified for you? Or were you baptized in the name of Paul?
1:13. Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul?
1:13. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?
1:13. Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul?
1:13. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?
1:13 Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul:
13: Разве разделился Христос? разве Павел распялся за вас? или во имя Павла вы крестились?
1:13  μεμέρισται ὁ χριστός; μὴ παῦλος ἐσταυρώθη ὑπὲρ ὑμῶν, ἢ εἰς τὸ ὄνομα παύλου ἐβαπτίσθητε;
1:13. divisus est Christus numquid Paulus crucifixus est pro vobis aut in nomine Pauli baptizati estis
Is Christ divided? Was Paul then crucified for you? Or were you baptized in the name of Paul?
1:13. Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul?
1:13. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?
1:13. Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul?
1:13. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Разве разделился Христос? этот упрек Павел обращает к партии Христовых, которая полагала, что она одна имеет истинного Христа, тогда как остальные христиане почитают, очевидно, кого-то другого. Нет - хочет сказать Ап. - Христос у всех христиан один и тот же! Нельзя делать Христа достоянием какой-либо партии! - Разве Павел распялся за вас?... этот и следующий вопросы показывают нелепость поведения тех, кто называл себя Павловыми вместо того, чтобы называть себя учениками Христовыми. Первый вопрос, в частности, относится к деятельности Христа как искупителя, а второй к Его положению как Главы Церкви.
Adam Clarke: Commentary on the Bible - 1831
1:13: Is Christ divided? - Can he be split into different sects and parties? Has he different and opposing systems? Or, is the Messiah to appear under different persons?
Was Paul crucified for you? - As the Gospel proclaims salvation through the crucified only, has Paul poured out his blood as an atonement for you? This is impossible, and therefore your being called by my name is absurd; for his disciples you should be, alone, who has bought you by his blood.
Were ye baptized in the name of Paul? - To be baptized in, or into the name of one, implied that the baptized was to be the disciple of him into whose name, religion, etc., he was baptized. As if he said: Did I ever attempt to set up a new religion, one founded on my own authority, and coming from myself? On the contrary, have I not preached Christ crucified for the sin of the world; and called upon all mankind, both Jews and Gentiles, to believe on Him?
Albert Barnes: Notes on the Bible - 1834
1:13: Is Christ divided? - Paul, in this verse, proceeds to show the impropriety of their divisions and strifes. His general argument is, that Christ alone ought to be regarded as their head and leader, and that his claims, arising from his crucifixion, and acknowledged by their baptism, were so pre-eminent that they could not be divided, and the honors due to him should not be rendered to any other. The apostle, therefore, asks, with strong emphasis, whether Christ was to be regarded as divided? Whether this single Supreme Head and Leader of the church, had become the head of different contending factions? The strong absurdity of supposing that, showed the impropriety of their ranging themselves under different banners and leaders.
Was Paul crucified for you? - This question implies that the crucifixion of Christ had an influence in saving them which the sufferings of no other one could have, and that those sufferings were in fact the speciality which distinguished the work of Christ, and rendered it of so much value. The atonement was the grand, crowning work of the Lord Jesus. It was through this that all the Corinthian Christians had been renewed and pardoned. That work was so pre-eminent that it could not have been performed by another. And as they had all been saved by that alone; as they were alike dependent on his merits for salvation, it was improper that they should be torn into contending factions, and ranged under different leaders. If there is anything that will recall Christians of different names and of contending sects from the heat of strife, it is the recollection of the fact that they have been purchased by the same blood, and that the same Saviour died to redeem them all. If this fact could be kept before their minds, it would put an end to angry strife everywhere in the church, and produce universal Christian love.
Or were ye baptized in the name of Paul - Or, "into," or "unto" the name of Paul; see the note at Mat 28:19. To be baptized "into," or "unto" anyone is to be devoted to him, to receive and acknowledge him as a teacher, professing to receive his rules, and to be governed by his authority - Locke. Paul here solemnly reminds them that their baptism was an argument why they should not range themselves under different leaders. By that, they had been solemnly and entirely devoted to the service of the only Saviour. "Did I ever," was the implied language of Paul, "baptize in my own name? Did I ever pretend to organize a sect, announcing myself as a leader? Have not I always directed you to that Saviour into whose name and service you have been baptized?" It is remarkable here, that Paul refers to himself, and not to Apollos or Peter. He does not insinuate that the claims of Apollos or Peter were to be disparaged, or their talents and influence to be undervalued, as a jealous rival would have done; but he numbers himself first, and alone, as having no claims to be regarded as a religious leader among them, or the founder of a sect. Even he, the founder of the church, and their spiritual father, had never desired or intended that they should call themselves by his name; and he thus showed the impropriety of their adopting the name of any man as the leader of a sect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: Christ: Co2 11:4; Gal 1:7; Eph 4:5
Paul: Co1 6:19, Co1 6:20; Rom 14:9; Co2 5:14, Co2 5:15; Tit 2:14
or: Co1 1:15, Co1 10:2; Mat 28:19; Act 2:38, Act 10:48, Act 19:5
Geneva 1599
(15) Is Christ divided? was (16) Paul crucified for you? or were ye (17) baptized in the name of Paul?
(15) The first reason why divisions ought to be avoided: because Christ seems by that means to be divide and torn in pieces, who cannot be the head of two different and disagreeing bodies, being himself one.
(16) Another reason: because they cannot without great injury to God so depend on men as on Christ: which thing those no doubt do who allow whatever some man speaks, and do it for their own sakes: as these men allowed one and the very same Gospel being uttered by one man, and did loathe it being uttered by another man. So that these factions were called by the names of their teachers. Now Paul sets aside his own name, not simply to grieve no man, but also to show that he does not plead his own cause.
(17) The third reason taken from the form and end of baptism, in which we make a promise to Christ, calling also on the name of the Father, and the Holy Spirit. Therefore although a man does not fall from the doctrine of Christ, yet if he depends upon certain teachers, and despises others, he forsakes Christ: for if he holds Christ as his only master, he would hear him, no matter who Christ taught by.
John Gill
Is Christ divided?.... Some read the words as an assertion, "Christ is divided"; that is, his body, the church, is divided by such factions and parties; though in some copies the note of interrogation, is put before the clause, and so to be rendered, "is Christ divided?" no; his human body was not to be divided; a bone of him was not to be broken, Jn 19:36; the seamless garment he wore was not to be rent asunder, Jn 19:23; nor is his mystical body, the church, to be torn in pieces by schisms and divisions; nor is anyone part of his Gospel different from, or opposite to another part of it; his doctrine is the same as preached by one minister and another, and is all of a piece, uniform and harmonious. Christ is not divided from his Father, not in nature; though he is to be distinguished from him, yet not to be divided; he is one in nature with him, though he is a distinct person from him; nor is he, nor can he, or will be ever separated from him; nor is he to be divided from him in his works and actions, with whom he was jointly concerned in creation, providence, and grace; and such are to be blamed as dividers of Christ from the Father, who talk of Christ to the exclusion of the Father, or to the dropping and neglect of any of his acts of grace; as his everlasting love to his chosen ones, the eternal election of them in Christ, the covenant of grace made with him, and the instance of his grace in the gift and mission of his Son: nor is Christ divided from himself, not in his nature and person; the two natures, human and divine, are united in one person; they are to be distinguished, and not to be confounded, yet not to be separated as to wake two distinct persons: nor in his offices; a whole Christ is to be received; Christ in his kingly as well as in his priestly office; to claim him as a Saviour and disown him as a King, is dishonourable to him; it is to make one end of his death void, as much as in such lies, which is, that he may be Lord of dead and living; and argues a carnal selfish spirit, and that faith in him is not right: such are to be blamed for being for Christ, and as dividers of him, who talk of being saved by him, and yet would not have him to rule over them. Nor is he divided from his Spirit, not from the person of the Spirit; he is to be distinguished from him as a person, but is one in nature with him; nor from his gifts and graces, which he has as man and Mediator without measure; nor from the work of the Spirit; for it is his grace the Spirit of God implants in the hearts of men: it comes from him, it centres in him, it makes men like him, and glorifies him; such who cry up Christ, and cry down the work of his Spirit upon the soul, are to be blamed for being for Christ, and to be reckoned dividers of them as much as in them lies: nor is Christ divided from his church and people; there is a close union between them, and he dwells in them, and among them; and they are to be blamed that talk of Christ, and never meet with his saints in public service and worship: nor is he divided from his ministers, word, and ordinances; Christ is the sum of the ministry of the word; the ordinances are instituted by him; he submitted to them himself, and is the substance of them, and has promised his presence in them to the end of the world: and what God has put together, let no man put asunder,
Was Paul crucified for you? no; he had taught them another doctrine; namely, that Christ was crucified for them, that he died for their sins, and had bought them with the price of his own blood; and therefore they were not to be the servants of men, or to call any man master, or to be called by his name, or any other man's, only by Christ's, who had redeemed them by his blood; so that they were not their own, nor any other's, but his, and ought to glorify him with their souls and bodies, which were his,
Or were ye baptized in the name of Paul; no; but in the name of the Father, of the Son, and of the Holy Ghost. The apostle did not pretend to be the author of a new revelation, or the propagator of a new religion, but was a preacher of the Gospel, and an administrator of the ordinances of Christ; wherefore he baptized not in his own name, but in the name of Christ: to whose worship and service such as are baptized are devoted, and not to the service of men, and therefore not to be called after their names.
John Wesley
Is Christ divided - Are not all the members still under one head? Was not he alone crucified for you all; and were ye not all baptized in his name? The glory of Christ then is not to be divided between him and his servants; neither is the unity of the body to be torn asunder, seeing Christ is one still.
Robert Jamieson, A. R. Fausset and David Brown
Is Christ divided?--into various parts (one under one leader, another under another) [ALFORD]. The unity of His body is not to be cut in pieces, as if all did not belong to Him, the One Head.
was Paul crucified for you?--In the Greek the interrogation implies that a strong negative answer is expected: "Was it Paul (surely you will not say so) that was crucified for you?" In the former question the majesty of "CHRIST" (the Anointed One of God) implies the impossibility of His being "divided." in the latter, Paul's insignificance implies the impossibility of his being the head of redemption, "crucified for" them, and giving his name to the redeemed. This, which is true of Paul the founder of the Church of Corinth, holds equally good of Cephas and Apollos, who had not such a claim as Paul in the Corinthian Church.
crucified . . . baptized--The cross claims us for Christ, as redeemed by Him; baptism, as dedicated to Him.
in the name--rather, "into the name" (Gal 3:27), implying the incorporation involved in the idea of baptism.
1:141:14: Գոհանա՛մ զԱստուծոյ իմոյ՝ զի ո՛չ զոք ՚ի ձէնջ մկրտեցի, բայց միայն զԿրիսպոս՝ եւ զԳայիոս. զի մի՛ ոք ասիցէ,
14 Գոհութիւն եմ յայտնում իմ Աստծուն, որ ձեզնից ոչ ոքի չմկրտեցի, այլ միայն՝ Կրիսպոսին եւ Գայիոսին,
14 Կը գոհանամ Աստուծմէն, որ ձեզմէ մէ՛կը չմկրտեցի, միայն Կրիսպոսը եւ Գայիոսը. որպէս զի ոչ ոք ըսէ՝
[5]Գոհանամ զԱստուծոյ իմոյ զի`` ոչ զոք ի ձէնջ մկրտեցի բայց միայն զԿրիսպոս եւ զԳայիոս, զի մի՛ ոք ասիցէ:

1:14: Գոհանա՛մ զԱստուծոյ իմոյ՝ զի ո՛չ զոք ՚ի ձէնջ մկրտեցի, բայց միայն զԿրիսպոս՝ եւ զԳայիոս. զի մի՛ ոք ասիցէ,
14 Գոհութիւն եմ յայտնում իմ Աստծուն, որ ձեզնից ոչ ոքի չմկրտեցի, այլ միայն՝ Կրիսպոսին եւ Գայիոսին,
14 Կը գոհանամ Աստուծմէն, որ ձեզմէ մէ՛կը չմկրտեցի, միայն Կրիսպոսը եւ Գայիոսը. որպէս զի ոչ ոք ըսէ՝
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: Благодарю Бога, что я никого из вас не крестил, кроме Криспа и Гаия,
1:14  εὐχαριστῶ [τῶ θεῶ] ὅτι οὐδένα ὑμῶν ἐβάπτισα εἰ μὴ κρίσπον καὶ γάϊον,
1:14. εὐχαριστῶ (I-goodly-grant-unto) ὅτι (to-which-to-a-one) οὐδένα (to-not-moreover-one) ὑμῶν (of-ye) ἐβάπτισα (I-immersed-to) εἰ (if) μὴ (lest) Κρίσπον (to-a-Krispos) καὶ (and) Γαῖον, (to-a-Gaios,"
1:14. gratias ago Deo quod neminem vestrum baptizavi nisi Crispum et GaiumI give God thanks, that I baptized none of you but Crispus and Caius:
1:14. I give thanks to God that I have baptized none of you, except Crispus and Gaius,
1:14. I thank God that I baptized none of you, but Crispus and Gaius;
1:14. I give thanks to God that I have baptized none of you, except Crispus and Gaius,
1:14. I thank God that I baptized none of you, but Crispus and Gaius;
1:14 I thank God that I baptized none of you, but Crispus and Gaius:
14: Благодарю Бога, что я никого из вас не крестил, кроме Криспа и Гаия,
1:14  εὐχαριστῶ [τῶ θεῶ] ὅτι οὐδένα ὑμῶν ἐβάπτισα εἰ μὴ κρίσπον καὶ γάϊον,
1:14. gratias ago Deo quod neminem vestrum baptizavi nisi Crispum et Gaium
I give God thanks, that I baptized none of you but Crispus and Caius:
1:14. I give thanks to God that I have baptized none of you, except Crispus and Gaius,
1:14. I thank God that I baptized none of you, but Crispus and Gaius;
1:14. I give thanks to God that I have baptized none of you, except Crispus and Gaius,
1:14. I thank God that I baptized none of you, but Crispus and Gaius;
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Ап. благодарит Бога за то, что Он поручил ему другое, более важное, чем совершение крещения, дело - дело проповеди (ср. ст. 17). Если бы он совершал часто крещение над обращавшимися в христианство, то могли бы сказать, что он делает это для прославления своего имени или даже, что он крестит в свое имя. При тогдашнем религиозном брожении, когда повсюду появлялись новые системы и новые культы, такой выдающийся проповедник как Павел легко мог основать свою религию, заставить веровать в свое имя, а не во имя Христово... Из крещенных им самим Павел упоминает начальника иудейской синагоги в Коринфе - Криспа (Деян XVIII:8) и Гаия, у которого в доме жил одно время Апостол Павел (Рим XVI:23). Третье исключение представлял собою дом Стефаноса (Стефанов), который был в числе депутатов, явившихся к Павлу из Коринфа в Ефес.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Party-Spirit Reproved.A. D. 57.
14 I thank God that I baptized none of you, but Crispus and Gaius; 15 Lest any should say that I had baptized in mine own name. 16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.

Here the apostle gives an account of his ministry among them. He thanks God he had baptized but a few among them, Crispus, who had been a ruler of a synagogue at Corinth (Acts xviii. 8), Gaius, and the household of Stephanas, besides whom, he says, he did not remember that he had baptized any. But how was this a proper matter for thankfulness? Was it not a part of the apostolical commission to baptize all nations? And could Paul give thanks to God for his own neglect of duty? He is not to be understood in such a sense as if he were thankful for not having baptized at all, but for not having done it in present circumstances, lest it should have had this very bad construction put upon it--that he had baptized in his own name, made disciples for himself, or set himself up as the head of a sect. He left it to other ministers to baptize, while he set himself to more useful work, and filled up his time with preaching the gospel. This, he thought, was more his business, because the more important business of the two. He had assistants that could baptize, when none could discharge the other part of his office so well as himself. In this sense he says, Christ sent him not to baptize, but to preach the gospel--not so much to baptize as to preach. Note, Ministers should consider themselves sent and set apart more especially to that service in which Christ will be most honoured and the salvation of souls promoted, and for which they are best fitted, though no part of their duty is to be neglected. The principal business Paul did among them was to preach the gospel (v. 17), the cross (v. 18), Christ crucified, v. 23. Ministers are the soldiers of Christ, and are to erect and display the banner of the cross. He did not preach his own fancy, but the gospel--the glad tidings of peace, and reconciliation to God, through the mediation of a crucified Redeemer. This is the sum and substance of the gospel. Christ crucified is the foundation of all our joys. By his death we live. This is what Paul preached, what all ministers should preach, and what all the saints live upon.
Adam Clarke: Commentary on the Bible - 1831
1:14: I thank God that I baptized none of you - None of those who now live in Corinth, except Crispus, the ruler of the synagogue, Act 18:8. And Gaius, the same person probably with whom Paul lodged, Rom 16:23 (note). Dr. Lightfoot observes: "If this be Gaius, or Caius, to whom the third epistle of John was written, which is very probable when the first verse of that epistle (Jo3 1:1) is compared with Rom 16:23, then it will appear probable that John wrote his first epistle to the Corinthians. I wrote, says he, unto the Church - What Church? Certainly it must have been some particular Church which the apostle has in view, and the Church where Gaius himself resided. And if this be true, we may look for Diotrephes (Jo3 1:9) in the Corinthian Church; and the author of the schism of which the apostle complains. See the Introduction, Section 8.
Albert Barnes: Notes on the Bible - 1834
1:14: I thank God ... - Why Paul did not himself baptize, see in Co1 1:17. To him it was now a subject of grateful reflection that he had not done it. He had not given any occasion for the suspicion that he had intended to set himself up as a leader of a sect or party.
But Crispus - Crispus had been the chief ruler of the synagogue at Corinth; Act 18:8.
And Gaius - Gaius resided at Corinth, and at his house Paul resided when he wrote the Epistle to the Romans; Rom 16:23. It is also possible that the Third Epistle of John was directed to this man; see Jo3 1:1. And if so, then probably Diotrephes Jo3 1:9, who is mentioned as one who loved "to have the pre-eminence," had been one cause of the difficulties at Corinth. The other persons at Corinth had been probably baptized by Silas and Timothy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: thank: Co1 1:4, Co1 14:18; Co2 2:14; Eph 5:20; Col 3:15, Col 3:17; Th1 5:18; Ti1 1:12; Plm 1:4
Crispus: Act 18:8
Gaius: Rom 16:23; Jo3 1:1-4
Geneva 1599
(18) I thank God that I baptized none of you, but Crispus and Gaius;
(18) He protests that he speaks so much the more boldly of these things, because through God's providence, he is void of all suspicion of gathering disciples to himself, and taking them from others. By which we may understand, that not the scholars only, but the teachers also are here reprehended, who gathered flocks separately and for themselves.
John Gill
I thank God that I baptized none of you,.... The Alexandrian copy and the Syriac version read, "I thank my God"; not that the apostle disliked the ordinance of baptism, or the administration of it; and much less that he thought it criminal, or an evil in him to perform it; nor was he at any time displeased at the numbers of persons who desired it of him; but on the contrary rejoiced where proper subjects of it were brought to a submission to it; but inasmuch as some persons in the church at Corinth made such an ill use of his having baptized them, he was greatly thankful that it was so ordered in providence, that the far greater part of them were baptized by other ministers, either by those who were with him, or came after him; and that he baptized none of them with his own hands,
but Crispus and Gaius. The former of these was the chief ruler of the Jewish synagogue at Corinth, who hearing the apostle, and believing in Christ, was baptized by him, Acts 18:8 and the latter was a very liberal and hospitable man, and was the apostle's host, whilst he was at Corinth; see Rom 16:23.
John Wesley
I thank God - (A pious phrase for the common one, "I rejoice,") that, in the course of his providence, I baptized none of you, but Crispus, once the ruler of the synagogue, and Caius.
Robert Jamieson, A. R. Fausset and David Brown
I thank God's providence now, who so ordered it that I baptized none of you but Crispus (the former ruler of the synagogue, Acts 18:8) and Gaius (written by the Romans Caius, the host of Paul at Corinth, and of the church, Rom 16:23; a person therefore in good circumstances). Baptizing was the office of the deacons (Acts 10:48) rather than of the apostles, whose office was that of establishing and superintending generally the churches. The deacons had a better opportunity of giving the necessary course of instruction preparatory to baptism. Crispus and Gaius were probably among the first converts, and hence were baptized by Paul himself, who founded the church.
1:151:15: թէ յիմ անուն մկրտեցարուք[3632]։ [3632] Ոմանք. Եթէ յիմ անուն։
15 որպէսզի ոչ ոք չասի, թէ իմ անունով էք մկրտուել:
15 Թէ իմ անունովս մկրտուած է։
թէ յիմ անուն մկրտեցարուք:

1:15: թէ յիմ անուն մկրտեցարուք[3632]։
[3632] Ոմանք. Եթէ յիմ անուն։
15 որպէսզի ոչ ոք չասի, թէ իմ անունով էք մկրտուել:
15 Թէ իմ անունովս մկրտուած է։
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: дабы не сказал кто, что я крестил в мое имя.
1:15  ἵνα μή τις εἴπῃ ὅτι εἰς τὸ ἐμὸν ὄνομα ἐβαπτίσθητε.
1:15. ἵνα (so) μή (lest) τις (a-one) εἴπῃ (it-might-have-had-said) ὅτι (to-which-a-one) εἰς (into) τὸ (to-the-one) ἐμὸν (to-mine) ὄνομα (to-a-name) ἐβαπτίσθητε: (ye-were-immersed-to)
1:15. ne quis dicat quod in nomine meo baptizati sitisLest any should say that you were baptized in my name.
1:15. lest anyone say that you have been baptized in my name.
1:15. Lest any should say that I had baptized in mine own name.
1:15. lest anyone say that you have been baptized in my name.
1:15. Lest any should say that I had baptized in mine own name.
1:15 Lest any should say that I had baptized in mine own name:
15: дабы не сказал кто, что я крестил в мое имя.
1:15  ἵνα μή τις εἴπῃ ὅτι εἰς τὸ ἐμὸν ὄνομα ἐβαπτίσθητε.
1:15. ne quis dicat quod in nomine meo baptizati sitis
Lest any should say that you were baptized in my name.
1:15. lest anyone say that you have been baptized in my name.
1:15. Lest any should say that I had baptized in mine own name.
1:15. lest anyone say that you have been baptized in my name.
1:15. Lest any should say that I had baptized in mine own name.
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Adam Clarke: Commentary on the Bible - 1831
1:15: Lest any should say, etc. - He was careful not to baptize, lest it should be supposed that he wished to make a party for himself; because superficial observers might imagine that he baptized them into his own name - to be his followers, though he baptized them into the name of Christ only.
Instead of εβαπτισα, I have baptized, the Codex Alexandrinus, the Codex Ephraim, and several others, with the Coptic, Sahidic, later Syriac in the margin, Armenian, Vulgate, some copies of the Itala, and several of the fathers, read εβαπτισθητε, ye were baptized. And if we read ἱνα, so that, instead of lest, the sentence will stand thus: So that no one can say that ye were baptized into my name. This appears to be the true reading, and for it Bp. Pearce offers several strong arguments.
Albert Barnes: Notes on the Bible - 1834
1:15: Lest any should say - Lest any of those who had been baptized should pervert his design, and say that Paul had baptized them unto himself; or, lest any others should, with any appearance of truth, say that he had sought to make disciples to himself. The Ethiopic version renders this, "that ye should not say we were baptized in his name." Many of the ancient mss. read this, "test any should say that 'ye were baptized' into my name." Mill.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: I: Joh 3:28, Joh 3:29, Joh 7:18; Co2 11:2
John Gill
Lest any should say that I had baptized in my own name. The Alexandrian copy, and some others, and the Vulgate Latin version, read, "lest anyone should say that ye were baptized in my name"; and the Ethiopic version renders it, "that ye might not say we have been baptized in his name". This gives the true reason why the apostle was so thankful he had baptized no more of the members of this church, lest either some should reproach him, as having done it in his own name, and as seeking his own honour and interest; or lest others should affect, from their being baptized by him, to be called by his name, as if he was the author and patron of a new sect.
John Wesley
Lest any should say that I had baptized in my own name - In order to attach them to myself.
Robert Jamieson, A. R. Fausset and David Brown
Lest--not that Paul had this reason at the time, but God so arranged it that none might say [ALFORD].
1:161:16: Տա՛լ ետու կնիք եւ տանն Ստեփանեայ. զայլ ոք ո՛չ գիտեմ ամենեւին թէ մկրտեցի[3633]։ [3633] Ոմանք. Ստեփաննեայ, եւ զայլ ոք։
16 Ստեփանոսի ընտանիքն էլ մկրտեցի: Չգիտեմ ամենեւին ուրիշ մէկին, որ մկրտած լինեմ:
16 Ստեփանէսին ընտանիքն ալ մկրտեցի։ Ա՛լ ուրիշ մէկը չեմ յիշեր ամենեւին թէ մկրտեցի։
Տալ ետու կնիք եւ տանն Ստեփանեայ. զայլ ոք ոչ գիտեմ ամենեւին թէ մկրտեցի:

1:16: Տա՛լ ետու կնիք եւ տանն Ստեփանեայ. զայլ ոք ո՛չ գիտեմ ամենեւին թէ մկրտեցի[3633]։
[3633] Ոմանք. Ստեփաննեայ, եւ զայլ ոք։
16 Ստեփանոսի ընտանիքն էլ մկրտեցի: Չգիտեմ ամենեւին ուրիշ մէկին, որ մկրտած լինեմ:
16 Ստեփանէսին ընտանիքն ալ մկրտեցի։ Ա՛լ ուրիշ մէկը չեմ յիշեր ամենեւին թէ մկրտեցի։
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: Крестил я также Стефанов дом; а крестил ли еще кого, не знаю.
1:16  ἐβάπτισα δὲ καὶ τὸν στεφανᾶ οἶκον· λοιπὸν οὐκ οἶδα εἴ τινα ἄλλον ἐβάπτισα.
1:16. ἐβάπτισα (I-immersed-to) δὲ (moreover) καὶ (and) τὸν (to-the-one) Στεφανᾶ (of-a-Stefanas) οἶκον: (to-a-house) λοιπὸν (to-remaindered) οὐκ (not) οἶδα (I-had-come-to-see) εἴ (if) τινα (to-a-one) ἄλλον (to-other) ἐβάπτισα. (I-immersed-to)
1:16. baptizavi autem et Stephanae domum ceterum nescio si quem alium baptizaverimAnd I baptized also the household of Stephanus. Besides, I know not whether I baptized any other.
1:16. And I also baptized the household of Stephanus. Other than these, I do not recall if I baptized any others.
1:16. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.
1:16. And I also baptized the household of Stephanus. Other than these, I do not recall if I baptized any others.
1:16. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.
1:16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other:
16: Крестил я также Стефанов дом; а крестил ли еще кого, не знаю.
1:16  ἐβάπτισα δὲ καὶ τὸν στεφανᾶ οἶκον· λοιπὸν οὐκ οἶδα εἴ τινα ἄλλον ἐβάπτισα.
1:16. baptizavi autem et Stephanae domum ceterum nescio si quem alium baptizaverim
And I baptized also the household of Stephanus. Besides, I know not whether I baptized any other.
1:16. And I also baptized the household of Stephanus. Other than these, I do not recall if I baptized any others.
1:16. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.
1:16. And I also baptized the household of Stephanus. Other than these, I do not recall if I baptized any others.
1:16. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.
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Adam Clarke: Commentary on the Bible - 1831
1:16: The household of Stephanas - From Co1 16:15, we learn that the family of Stephanas were the first converts in Achaia, probably converted and baptized by the apostle himself. Epenetus is supposed to be one of this family. See the note on Rom 16:5.
I know not whether I baptized any other - I do not recollect that there is any person now residing in Corinth, or Achaia, besides the above mentioned, whom I have baptized. It is strange that the doubt here expressed by the apostle should be construed so as to affect his inspiration! What, does the inspiration of prophet or apostle necessarily imply that he must understand the geography of the universe, and have an intuitive knowledge of all the inhabitants of the earth, and how often, and where they may have changed their residence! Nor was that inspiration ever given so to work on a man's memory that he could not forget any of the acts which he had performed during life. Inspiration was given to the holy men of old that they might be able to write and proclaim the mind of God in the times which concern the salvation of men.
Albert Barnes: Notes on the Bible - 1834
1:16: And I baptized also the household - The family. Whether there were any infants in the family, does not appear. It is certain that the family was among the first converts to Christianity in Achaia, and that it had evinced great zeal in aiding those who were Christians; see Co1 16:15 - From the manner in which Paul mentions this, it is probable that Stephanas did not reside at Corinth when he was baptized, though he might have subsequently removed there. "I baptized none 'of you' Co1 1:14. - that is, none of those who permanently dwelt at Corinth, or who were members of the original church there, but Crispus and Gaius - but I baptized also the family of Stephanas, 'now' of your number" - Or it may mean, "I baptized none of you 'who are adult members of the church,' but Crispus and Gains, though I also baptized the 'family' of Stephanas. If this be the true interpretation, then it forms an argument to prove that Paul practiced household baptism, or the baptism of the families of those who were themselves believers. Or the expression may simply indicate a recollection of the true circumstances of the case - a species of correction of the statement in Co1 1:14, "I recollect now also that I baptized the family of Stephanas."
Household - οἶκον oikon. The house; the family. The word comprises the whole family, including adults, domestics, slaves, and children. It includes:
(1) The men in a house, Act 7:10; Ti1 3:4-5, Ti1 3:12;
(2) "Domestics," Act 10:2; Act 11:14; Act 16:15, Act 16:31; Ti1 3:4;
(3) "The family" in general; Luk 10:5; Luk 16:27.
Bretschneider. It was the custom, doubtless, for the apostles to baptize the entire "household," whatever might be the age, including domestics, slaves, and children. The head of a family gave up the entire "household" to God.
(That adult domestics and slaves were baptized without personal profession or other evidence of faith, is incredible. The word οἶκον oikon indeed includes domestics as well as children, out while the latter must have been admitted on the profession of their parents, it is reasonable to suppose that the former would be received solely on their own.)
Of Stephanas - Who Stephanas was, is not known. The Greek commentators say that he was the jailor of Philippi, who, after he had been baptized Act 16:33, removed with his family to Corinth. But of this there is no certain evidence.
Besides - Besides these.
I know not ... - I do not know whether I baptized any others who are now members of that church. Paul would, doubtless, recollect that he had baptized others in other places, but he is speaking here particularly of Corinth. This is not to be urged as an argument against the inspiration of Paul, for:
(1) It was not the design of inspiration to free the memory from defect in ordinary transactions, or in those things which were not to be received for the instruction of the church;
(2) The meaning of Paul may simply be, "I know not who of the original members of the church at Corinth may have removed, or who may have died; I know not who may have removed to Corinth from other places where I have preached and baptized, and consequently I cannot know whether I may not have baptized some others of your present number." It is evident, however, that if he had baptized any others, the number was small.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: household: Co1 16:15, Co1 16:17; Act 16:15, Act 16:33
John Gill
And I also baptized the household of Stephanas,.... The same name with "Stephanios", or "Stephanio" in Pliny (e). Before he says he had baptized none but Crispus and Gaius; but recollecting things, he corrects himself, and observes, that he had also baptized the household of Stephanas, who by the Greek writers is thought to be the same with the jailer baptized by the apostle at Philippi, but was now removed from thence to Corinth, and was become a famous and useful man there. No argument can be formed from the baptism of his household in favour of infant baptism, since it must be first proved that he had any infants in his family, and that these were baptized; and if his household and the jailer's are the same, it is certain that his household were such who were capable of having the word of God spoke to them, and who actually did believe in God. And if they were not the same, yet it is clear that this household of Stephanas consisted of adult, converted, and very useful persons; they were the firstfruits of Achaia, and had addicted themselves to the ministry of the saints, 1Cor 16:15.
Besides, that is, the above mentioned persons,
I know not whether I baptized any other; meaning at Corinth, for he might have baptized, and doubtless did baptize many more in other places, for anything that is here said to the contrary: of this he would not be positive; for though he might fully know, and well remember, on recollection, who, and how many, were baptized by him with his own hands there, yet he could not tell but that some persons might have removed thither, and become members of the church in that place, who had been baptized by him elsewhere,
(e) Nat. Hist. l. 7. c. 48.
John Wesley
I know not - That is, it does not at present occur to my memory, that I baptized any other.
Robert Jamieson, A. R. Fausset and David Brown
household of Stephanas--"The first-fruits of Achaia," that is, among the first converted there (1Cor 16:15, 1Cor 16:17). It is likely that such "households" included infants (Acts 16:33). The history of the Church favors this view, as infant baptism was the usage from the earliest ages.
1:171:17: Զի ո՛չ առաքեաց զիս Քրիստոս մկրտել՝ այլ աւետարանե՛լ. ո՛չ ճարտարութեամբ բանից, զի մի՛ ընդունայն լիցի խա՛չն Քրիստոսի[3634]։ [3634] Ոմանք. Զիս Աստուած մկրտել... լինիցի խաչն Քրիստոսի։
17 Քանզի Քրիստոս ինձ չուղարկեց մկրտելու, այլ՝ աւետարանելու, ոչ թէ խօսքերի ճարտարութեամբ, որպէսզի Քրիստոսի խաչը ընդունայն չլինի.
17 Վասն զի Քրիստոս զիս մկրտելու չղրկեց, հապա աւետարանը քարոզելու. բայց ոչ խօսքերու ճարտարութիւնով, որպէս զի Քրիստոսին խաչը ոչինչ չըլլայ։
Զի ոչ առաքեաց զիս Քրիստոս մկրտել, այլ աւետարանել. ոչ ճարտարութեամբ բանից, զի մի՛ ընդունայն լիցի խաչն Քրիստոսի:

1:17: Զի ո՛չ առաքեաց զիս Քրիստոս մկրտել՝ այլ աւետարանե՛լ. ո՛չ ճարտարութեամբ բանից, զի մի՛ ընդունայն լիցի խա՛չն Քրիստոսի[3634]։
[3634] Ոմանք. Զիս Աստուած մկրտել... լինիցի խաչն Քրիստոսի։
17 Քանզի Քրիստոս ինձ չուղարկեց մկրտելու, այլ՝ աւետարանելու, ոչ թէ խօսքերի ճարտարութեամբ, որպէսզի Քրիստոսի խաչը ընդունայն չլինի.
17 Վասն զի Քրիստոս զիս մկրտելու չղրկեց, հապա աւետարանը քարոզելու. բայց ոչ խօսքերու ճարտարութիւնով, որպէս զի Քրիստոսին խաչը ոչինչ չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: Ибо Христос послал меня не крестить, а благовествовать, не в премудрости слова, чтобы не упразднить креста Христова.
1:17  οὐ γὰρ ἀπέστειλέν με χριστὸς βαπτίζειν ἀλλὰ εὐαγγελίζεσθαι, οὐκ ἐν σοφίᾳ λόγου, ἵνα μὴ κενωθῇ ὁ σταυρὸς τοῦ χριστοῦ.
1:17. οὐ (Not) γὰρ (therefore) ἀπέστειλέν (it-set-off) με (to-me,"Χριστὸς (Anointed,"βαπτίζειν (to-immerse-to,"ἀλλὰ (other) εὐαγγελίζεσθαι , ( to-goodly-message-to ,"οὐκ (not) ἐν (in) σοφίᾳ (unto-a-wisdoming-unto) λόγου, (of-a-forthee,"ἵνα (so) μὴ (lest) κενωθῇ (it-might-have-been-en-emptied) ὁ (the-one) σταυρὸς (a-stake) τοῦ (of-the-one) χριστοῦ. (of-Anointed)
1:17. non enim misit me Christus baptizare sed evangelizare non in sapientia verbi ut non evacuetur crux ChristiFor Christ sent me not to baptize, but to preach the gospel: not in wisdom of speech, lest the cross of Christ should be made void.
1:17. For Christ did not send me to baptize, but to evangelize: not through the wisdom of words, lest the cross of Christ become empty.
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.
1:17. For Christ did not send me to baptize, but to evangelize: not through the wisdom of words, lest the cross of Christ become empty.
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.
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:
17: Ибо Христос послал меня не крестить, а благовествовать, не в премудрости слова, чтобы не упразднить креста Христова.
1:17  οὐ γὰρ ἀπέστειλέν με χριστὸς βαπτίζειν ἀλλὰ εὐαγγελίζεσθαι, οὐκ ἐν σοφίᾳ λόγου, ἵνα μὴ κενωθῇ ὁ σταυρὸς τοῦ χριστοῦ.
1:17. non enim misit me Christus baptizare sed evangelizare non in sapientia verbi ut non evacuetur crux Christi
For Christ sent me not to baptize, but to preach the gospel: not in wisdom of speech, lest the cross of Christ should be made void.
1:17. For Christ did not send me to baptize, but to evangelize: not through the wisdom of words, lest the cross of Christ become empty.
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.
1:17. For Christ did not send me to baptize, but to evangelize: not through the wisdom of words, lest the cross of Christ become empty.
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.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Логическая связь между 16: и 17: стихами может быть выражена так: "если я и совершал крещение, то это было только исключением из общего правила; ибо это не входило в обязанности моего служения". Дело возвещения евангелия - вот в чем состояло призвание Ап. Павла! это дело, конечно, гораздо труднее, чем совершение таинства крещения уже над подготовленными к крещению лицами. Возвещать Евангелие - это все равно, что бросать сеть для ловли рыбы, и в этом состояло призвание Апостола, а крестить это все равно, что вынимать уже пойманную из сети рыбу. Поэтому и Христос не крестил Сам, а предоставлял это дело Своим ученикам (Ин IV:1: и 2). - Не в премудрости слова, чтобы не упразднит креста Христова. Павел хочет сказать, что он остался только возвестителем Евангелия Христова, не прибегая с своей стороны к каким либо особым средствам для привлечения к себе большего количества слушателей (не облекал своей проповеди в одежды ораторского произведения). След., он не делал ничего для образования собственной партии. Под премудростью(sofia) слова у Павла разумеется правильно разработанная система, религиозная философия. Эта премудрость слова делала из новой религии источник удовлетворительного объяснения существа Божия, существа человеческого и жизни мира. Но Павел имеет здесь в виду не проповедь Аполлоса, которая стояла в непосредственной связи с его собственной (III:4-8), а премудрость мира сего (ст. 20), которая упразднена Евангелием (III:20) и которая служит только к осквернению храма Божия (III:17, 18). Естественнее всего здесь видеть обличение тех лжеучителей, которые называли себя Христовыми и распространяли в Коринфе нелепые мнения о Христе и христианстве (2Кор. XI:2-11). Эта-то премудрость слова или лжеучение Христовых упраздняло крест Христов. Выражение упразднять или опустошать (kenoun) означает действие, которое у известного предмета похищает его существо и его силу. И, действительно, коринфский гносис (см. выше мнение Lutgerfa) упразднял, лишал всякой силы и значения крестный подвиг Спасителя нашего: раз Христос покинул Иисуса, в то время как Иисус висел на кресте, то, значит, крестный подвиг Иисуса не имел искупительного значения для человечества. Вот к чему вело увлечение ложным знанием (гносисом) коринфских христиан, и Апостол не хотел иметь ничего общего с такими ложными мудрецами...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Efficacy of the Gospel; The Character of the Gospel.A. D. 57.
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. 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. 19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 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? 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. 22 For the Jews require a sign, and the Greeks seek after wisdom: 23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; 24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. 26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: 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; 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: 29 That no flesh should glory in his presence. 30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: 31 That, according as it is written, He that glorieth, let him glory in the Lord.

We have here,

I. The manner in which Paul preached the gospel, and the cross of Christ: Not with the wisdom of words (v. 17), the enticing words of man's wisdom (ch. ii. 4), the flourish of oratory, or the accuracies of philosophical language, upon which the Greeks so much prided themselves, and which seem to have been the peculiar recommendations of some of the heads of the faction in this church that most opposed this apostle. He did not preach the gospel in this manner, lest the cross of Christ should be of no effect, lest the success should be ascribed to the force of art, and not of truth; not to the plain doctrine of a crucified Jesus, but to the powerful oratory of those who spread it, and hereby the honour of the cross be diminished or eclipsed. Paul had been bred up himself in Jewish learning at the feet of Gamaliel, but in preaching the cross of Christ he laid his learning aside. He preached a crucified Jesus in plain language, and told the people that that Jesus who was crucified at Jerusalem was the Son of God and Saviour of men, and that all who would be saved must repent of their sins, and believe in him, and submit to his government and laws. This truth needed no artificial dress; it shone out with the greatest majesty in its own light, and prevailed in the world by its divine authority, and the demonstration of the Spirit, without any human helps. The plain preaching of a crucified Jesus was more powerful than all the oratory and philosophy of the heathen world.

II. We have the different effects of this preaching: To those who perish it is foolishness, but to those who are saved it is the power of God, v. 18. It is to the Jews a stumbling-block, and to the Greeks foolishness; but unto those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God, v. 23, 24. 1. Christ crucified is a stumbling-block to the Jews. They could not get over it. They had a conceit that their expected Messiah was to be a great temporal prince, and therefore would never own one who made so mean an appearance in life, and died so accursed a death, for their deliverer and king. They despised him, and looked upon him as execrable, because he was hanged on a tree, and because he did not gratify them with a sign to their mind, though his divine power shone out in innumerable miracles. The Jews require a sign, v. 22. See Matt. xii. 38. 2. He was to the Greeks foolishness. They laughed at the story of a crucified Saviour, and despised the apostles' way of telling it. They sought for wisdom. They were men of wit and reading, men that had cultivated arts and sciences, and had, for some ages, been in a manner the very mint of knowledge and learning. There was nothing in the plain doctrine of the cross to suit their taste, nor humour their vanity, nor gratify a curious and wrangling temper: they entertained it therefore with scorn and contempt. What, hope to be saved by one that could not save himself! And trust in one who was condemned and crucified as a malefactor, a man of mean birth and poor condition in life, and cut off by so vile and opprobrious a death! This was what the pride of human reason and learning could not relish. The Greeks thought it little better than stupidity to receive such a doctrine, and pay this high regard to such a person: and thus were they justly left to perish in their pride and obstinacy. Note, It is just with God to leave those to themselves who pour such proud contempt on divine wisdom and grace. 3. To those who are called and saved he is the wisdom of God, and the power of God. Those who are called and sanctified, who receive the gospel, and are enlightened by the Spirit of God, discern more glorious discoveries of God's wisdom and power in the doctrine of Christ crucified than in all his other works. Note, Those who are saved are reconciled to the doctrine of the cross, and led into an experimental acquaintance with the mysteries of Christ crucified.

III. We have here the triumphs of the cross over human wisdom, according to the ancient prophecy (Isa. xxix. 14): I will destroy the wisdom of the wise, and bring to nothing the understanding of the prudent. 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? v. 19, 20, All the valued learning of this world was confounded, baffled, and eclipsed, by the Christian revelation and the glorious triumphs of the cross. The heathen politicians and philosophers, the Jewish rabbis and doctors, the curious searchers into the secrets of nature, were all posed and put to a nonplus. This scheme lay out of the reach of the deepest statesmen and philosophers, and the greatest pretenders to learning both among the Jews and Greeks. When God would save the world, he took a way by himself; and good reason, for the world by wisdom knew not God, v. 21. All the boasted science of the heathen world did not, could not, effectually bring home the world to God. In spite of all their wisdom, ignorance still prevailed, iniquity still abounded. Men were puffed up by their imaginary knowledge, and rather further alienated from God; and therefore it pleased him, by the foolishness of preaching, to save those that believe. By the foolishness of preaching--not such in truth, but in vulgar reckoning.

1. The thing preached was foolishness in the eyes of worldly-wise men. Our living through one who died, our being blessed by one who was made a curse, our being justified by one who was himself condemned, was all folly and inconsistency to men blinded with self-conceit and wedded to their own prejudices and the boasted discoveries of their reason and philosophy.

2. The manner of preaching the gospel was foolishness to them too. None of the famous men for wisdom or eloquence were employed to plant the church or propagate the gospel. A few fishermen were called out, and sent upon this errand. These were commissioned to disciple the nations: these vessels chosen to convey the treasure of saving knowledge to the world. There was nothing in them that at first view looked grand or august enough to come from God; and the proud pretenders to learning and wisdom despised the doctrine for the sake of those who dispensed it. And yet the foolishness of God is wiser than men, v. 25. Those methods of divine conduct that vain men are apt to censure as unwise and weak have more true, solid, and successful wisdom in them, than all the learning and wisdom that are among men: "You see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called, v. 26, &c. You see the state of Christianity; not many men of learning, or authority, or honourable extraction, are called." There is a great deal of meanness and weakness in the outward appearance of our religion. For, (1.) Few of distinguished character in any of these respects were chosen for the work of the ministry. God did not choose philosophers, nor orators, nor statesmen, nor men of wealth and power and interest in the world, to publish the gospel of grace and peace. Not the wise men after the flesh, though men would apt to think that a reputation for wisdom and learning might have contributed much to the success of the gospel. Not the mighty and noble, however men might be apt to imagine that secular pomp and power would make way for its reception in the world. But God seeth not as man seeth. He hath chosen the foolish things of the world, the weak things of the world, the base and despicable things of the world, men of mean birth, of low rank, of no liberal education, to be the preachers of the gospel and planters of the church. His thoughts are not as our thoughts, nor his ways as our ways. He is a better judge than we what instruments and measures will best serve the purposes of his glory. (2.) Few of distinguished rank and character were called to be Christians. As the teachers were poor and mean, so generally were the converts. Few of the wise, and mighty, and noble, embraced the doctrine of the cross. The first Christians, both among Jews and Greeks, were weak, and foolish, and base; men of mean furniture as to their mental improvements, and very mean rank and condition as to their outward estate; and yet what glorious discoveries are there of divine wisdom in the whole scheme of the gospel, and in this particular circumstance of its success!

IV. We have an account how admirably all is fitted, 1. To beat down the pride and vanity of men. God hath chosen the foolish things of the world to confound the wise--men of no learning to confound the most learned; the weak things of the world to confound the might--men of mean rank and circumstances to confound and prevail against all the power and authority of earthly kings; and base things, and things which are despised--things which men have in the lowest esteem, or in the utmost contempt, to pour contempt and disgrace on all they value and have in veneration; and things which are not, to bring to nought (to abolish) things that are--the conversion of the Gentiles (of whom the Jews had the most contemptuous and vilifying thoughts) was to open a way to the abolishing of that constitution of which they were so fond, and upon which they valued themselves so much as for the sake of it to despise the rest of the world. It is common for the Jews to speak of the Gentiles under this character, as things that are not. Thus, in the apocryphal book of Esther, she is brought in praying that God would not give his sceptre to those who are not, Esth. xiv. 11. Esdras, in one of the apocryphal books under his name, speaks to God of the heathen as those who are reputed as nothing, 2 Esdras vi. 56, 57. And the apostle Paul seems to have this common language of the Jews in his view when he calls Abraham the father of us all before him whom he believed, God, who calleth those things that are not as though they were, Rom. iv. 17. The gospel is fitted to bring down the pride of both Jews and Greeks, to shame the boasted science and learning of the Greeks, and to take down that constitution on which the Jews valued themselves and despised all the world besides, that no flesh should glory in his presence (v. 29), that there might be no pretence for boasting. Divine wisdom alone had the contrivance of the method of redemption; divine grace alone revealed it, and made it known. It lay, in both respects, out of human reach. And the doctrine and discovery prevailed, in spite of all the opposition it met with from human art or authority: so effectually did God veil the glory and disgrace the pride of man in all. The gospel dispensation is a contrivance to humble man. But, 2. It is as admirably fitted to glorify God. There is a great deal of power and glory in the substance and life of Christianity. Though the ministers were poor and unlearned, and the converts generally of the meanest rank, yet the hand of the Lord went along with the preachers, and was mighty in the hearts of the hearers; and Jesus Christ was made both to ministers and Christians what was truly great and honourable. All we have we have from God as the fountain, and in and through Christ as the channel of conveyance. He is made of God to us wisdom, righteousness, sanctification, and redemption (v. 30): all we need, or can desire. We are foolishness, ignorant and blind in the things of God, with all our boasted knowledge; and he is made wisdom to us. We are guilty, obnoxious to justice; and he is made righteousness, our great atonement and sacrifice. We are depraved and corrupt; and he is made sanctification, the spring of our spiritual life; from him, the head, it is communicated to all the members of his mystical body by his Holy Spirit. We are in bonds, and he is made redemption to us, our Saviour and deliverer. Observe, Where Christ is made righteousness to any soul, he is also made sanctification. He never discharges from the guilt of sin, without delivering from the power of it; and he is made righteousness and sanctification, that he may in the end be made complete redemption, may free the soul from the very being of sin, and loose the body from the bonds of the grave: and what is designed in all is that all flesh may glory in the Lord, v. 31. Observe, It is the will of God that all our glorifying should be in the Lord: and, our salvation being only through Christ, it is thereby effectually provided that it should be so. Man is humbled, and God glorified and exalted, by the whole scheme.
Adam Clarke: Commentary on the Bible - 1831
1:17: For Christ sent me not to baptize - Bp. Pearce translates thus: For Christ sent me, not so much to baptize as to preach the Gospel: and he supports his version thus - "The writers of the Old and New Testaments do, almost every where (agreeably to the Hebrew idiom) express a preference given to one thing beyond another by an affirmation of that which is preferred, and a negation of that which is contrary to it: and so it must be understood here, for if St. Paul was not sent at all to baptize, he baptized without a commission; but if he was sent, not only to baptize but to preach also, or to preach rather than baptize, he did in fact discharge his duty aright." It appears sufficiently evident that baptizing was considered to be an inferior office, and though every minister of Christ might administer it, yet apostles had more important work. Preparing these adult heathens for baptism by the continual preaching of the word was of much greater consequence than baptizing them when thus prepared to receive and profit by it.
Not with wisdom of words - Ουκ εν σοφιᾳ λογου. In several places in the New Testament the term λογος is taken not only to express a word, a speech, a saying, etc., but doctrine, or the matter of teaching. Here, and in Th1 1:5, and in several other places, it seems to signify reason, or that mode of rhetorical argumentation so highly prized among the Greeks. The apostle was sent not to pursue this mode of conduct, but simply to announce the truth; to proclaim Christ crucified for the sin of the world; and to do this in the plainest and simplest manner possible, lest the numerous conversions which followed might be attributed to the power of the apostle's eloquence, and not to the demonstration of the Spirit of God. It is worthy of remark that, in all the revivals of religion with which we are acquainted, God appears to have made very little use of human eloquence, even when possessed by pious men. His own nervous truths, announced by plain common sense, though in homely phrase, have been the general means of the conviction and conversion of sinners. Human eloquence and learning have often been successfully employed in defending the outworks of Christianity; but simplicity and truth have preserved the citadel.
It is farther worthy of remark, that when God was about to promulgate his laws he chose Moses as the instrument, who appears to have labored under some natural impediment in his speech, so that Aaron his brother was obliged to be his spokesman to Pharaoh; and that, when God had purposed to publish the Gospel to the Gentile world - to Athens, Ephesus, Corinth, and Rome, he was pleased to use Saul of Tarsus as the principal instrument; a man whose bodily presence was weak, and his speech contemptible, Co2 10:1, Co2 10:10. And thus it was proved that God sent him to preach, not with human eloquence, lest the cross of Christ should be made of none effect but with the demonstration and power of his own Spirit; and thus the excellence of the power appeared to be of God, and not of man.
Albert Barnes: Notes on the Bible - 1834
1:17: For Christ sent me not to baptize - That is, not to baptize as my main business. Baptism was not his principal employment, though be had a commission in common with others to administer the ordinance, and occasionally did it. The same thing was true of the Saviour, that he did not personally baptize, Joh 4:2. It is probable that the business of baptism was entrusted to the ministers of the church of inferior talents, or to those who were connected with the churches permanently, and not to those who were engaged chiefly in traveling from place to place. The reasons of this may have been:
(1) That which Paul here suggests, that if the apostles had themselves baptized, it might have given occasion to strifes, and the formation of parties, as those who had been baptized by the apostles might claim some superiority over those who were not.
(2) it is probable that the rite of baptism was preceded or followed by a course of instruction adapted to it, and as the apostles were traveling from place to place, this could be better entrusted to those who were to be with them as their ordinary religious teachers. It was an advantage that those who imparted this instruction should also administer this ordinance.
(3) it is not improbable, as Doddridge supposes, that the administration of this ordinance was entrusted to inferiors, because it was commonly practiced by immersion, and was attended with some trouble and inconvenience, while the time of the apostles might be more directly occupied in their main work.
But to preach the gospel - As his main business; as the leading, grand purpose of his ministry. This is the grand object of all ministers. It is not to build up a sect or party; it is not to secure simply the baptism of people in this or that communion; it is to make known the glad tidings of salvation, and call people to repentance and to God.
Not with wisdom of words - (οὐκ ἐν σοφίᾳ λόγου ouk en sophia logou). Not in wisdom of speech, margin. The expression here is a Hebraism, or a form of speech common in the Hebrew writings, where a noun is used to express the meaning of an adjective, and means "not in wise words or discourse." The wisdom mentioned here, refers, doubtless, to that which was common among the Greeks, and which was so highly valued. It included the following things:
(1) Their subtle and learned mode of disputation, or that which was practiced in their schools of philosophy.
(2) a graceful and winning eloquence; the arts by which they sought to commend their sentiments, and to win others to their opinions. On this also the Greek rhetoricians greatly valued themselves, and this, probably, the false teachers endeavored to imitate.
(3) that which is elegant and finished in literature, in style and composition. On this the Greeks greatly valued themselves, as the Jews did on miracles and wonders; compare Co1 1:22. The apostle means to say, that the success of the gospel did not depend on these things; that he had not sought them; nor had he exhibited them in his preaching. His doctrine and his manner had not been such as to appear wise to the Greeks; and he had not depended on eloquence or philosophy for his success. Longinus (on the Sublime) enumerates Paul among people distinguished for eloquence; but it is probable that he was not distinguished for the graces of manner (compare Co2 10:1, Co2 10:10), so much as the strength and power of his reasoning.
Paul here introduces a new subject of discourse, which he pursues through this and the two following chapters - the effect of philosophy on the gospel, or the estimate which ought to be formed in regard to it. The reasons why he introduces this topic, and dwells upon it at such a length, are not perfectly apparent. They are supposed to have been the following:
(1) He had incidentally mentioned his own preaching, and his having been set apart particularly to that; Co1 1:17.
(2) his authority, it is probable, had been called in question by the false teachers at Corinth.
(3) the ground of this, or the reason why they undervalued him, had been probably, that he had not, evinced the eloquence of manner and the graces of oratory on which they so much valued themselves.
(4) they had depended for their success on captivating the Greeks by the charms of graceful rhetoric and the refinements of subtle argumentation.
(5) In every way, therefore, the deference paid to rhetoric and philosophy in the church, had tended to bring the pure gospel into disrepute; to produce faction; and to destroy the authority of the apostle. It was necessary, therefore, thoroughly to examine the subject, and to expose the real influence of the philosophy on which they placed so high a value.
Lest the cross of Christ - The simple doctrine that Christ was crucified to make atonement for the sins of people. This was the speciality of the gospel; and on this doctrine the gospel depended for success in the world.
Should be made of none effect - Should be rendered vain and ineffectual. That is, lest the success which might attend the preaching of the gospel should be attributed to the graces of eloquence, the charms of language, or the force of human argumentation, rather than to its true cause, the preaching of Christ crucified; or lest the attempt to recommend it by the charms of eloquence should divert the attention from the simple doctrines of the cross, and the preaching be really vain. The preaching of the gospel depends for its success on the simple power of its truths, borne by the Holy Spirit to the hearts of people; and not on the power of argumentation, and the charms of eloquence. To have adorned the gospel with the charms of Grecian rhetoric, would have obscured its wisdom and efficacy, just as the gilding of a diamond would destroy its brilliancy. True eloquence, and real learning and sound sense, are not to be regarded as valueless; but their use in preaching is to convey the truth with plainness; to fix the mind on the pure gospel; and to leave the conviction on the heart that this system is the power of God. The design of Paul here cannot be to condemn true eloquence and just reasoning, but to rebuke the vain parade, and the glittering ornaments, and dazzling rhetoric which were objects of so much esteem in Greece. A real belief of the gospel, a simple and natural statement of its sublime truths, will admit of, and prompt to, the most manly and noble kind of eloquence. The highest powers of mind, and the most varied learning, may find ample scope for the illustration and the defense of the simple doctrines of the gospel of Christ. But it does not depend for its success on these, but on its pure and heavenly truths, borne to the mind by the agency of the Holy Spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: not to: Joh 4:2; Act 10:48, Act 26:17, Act 26:18
not: Co1 2:1, Co1 2:4, Co1 2:13; Co2 4:2, Co2 10:3, Co2 10:4, Co2 10:10; Pe2 1:16
words: or, speech, Co1 2:5
Geneva 1599
(19) For Christ sent me not to baptize, but to preach the gospel: (20) not with (l) wisdom of words, lest the (21) cross of Christ should be made of none effect.
(19) The taking away of an objection: that he gave not himself to baptize many amongst them: not for the contempt of baptism, but because he was mainly occupied in delivering the doctrine, and committed those that received his doctrine to others to be baptized. And so he declared sufficiently how far he was from all ambition: whereas on the other hand they, whom he reprehends, as though they gathered disciples to themselves and not to Christ, bragged most ambitiously of numbers, which they had baptized.
(20) Now he turns himself to the teachers themselves, who pleased themselves in brave and glory-seeking eloquence, to the end that they might draw more disciples after them. He openly confesses that he was not similar to them, opposing gravely, as it became an apostle, his example against their perverse judgments: so that this is another place in this epistle with regard to the observing of a godly simplicity both in words and sentences in teaching the Gospel.
(l) With eloquence: which Paul casts off from himself not only as unnecessary, but also as completely contrary to the office of his apostleship: and yet Paul had this kind of eloquence, but it was heavenly, not of man, and void of fancy words.
(21) The reason why he did not use the pomp of words and fancy speech: because it was God's will to bring the world to his obedience by that way, by which the most foolish among men might understand that this work was done by God himself, without the skill of man. Therefore as salvation is set forth to us in the Gospel by the cross of Christ, which nothing is more contemptible than, and more far from life, so God would have the manner of the preaching of the cross, most different from those means with which men do use to draw and entice others, either to hear or believe: therefore it pleased him by a certain kind of most wise folly, to triumph over the most foolish wisdom of the world, as he had said before by Isaiah that he would. And by this we may gather that both these teachers who were puffed up with ambitious eloquence, and also their hearers, strayed far away from the goal and mark of their calling.
John Gill
For Christ sent me not to baptize,.... Some think the apostle refers to his particular mission from Christ, Acts 26:16 in which no mention is made of his administering the ordinance of baptism; but no doubt he had the same mission the rest of the apostles had, which was to baptize as well as preach; and indeed, if he had not been sent at all to baptize, it would have been unlawful for him to have administered baptism to any person whatever; but his sense is, that baptism was not the chief and principal business he was sent about; this was to be done mostly by those preachers of the word who travelled with him, or followed after him: he was not sent so much about this work,
but to preach the Gospel; for which he was most eminently qualified, had peculiar gifts for the discharge of it, and was greatly useful in it. This was what he was rather sent to do than the other, and this "not with wisdom of words". Scholastic divinity, or the art of disputation, is by the (f) Karaites, a sect among the Jews, called , "wisdom of words": this the apostle seems to refer to, and signifies he was not sent with, or to preach, with words of man's wisdom, with human eloquence and oratory, with great swelling words of vanity, but in a plain, humble, modest manner; on which account the false teachers despised him, and endeavoured to bring his ministry into contempt with others: but this way and manner of preaching he chose for this reason,
lest the cross of Christ should be made of none effect; that is, either lest men's ears and fancies should be so tickled and pleased with the eloquence of speech, the elegancy of diction, and accuracy of expression, the cadency of words, and beauty of the oration, with the manner, and not with the matter of preaching, and so the true use, end, and design of the doctrine of a crucified Christ be defeated; or lest the success of the ministry should be attributed to the force of enticing words, and the strength and persuasion of oratory, and not to the energy of divine power attending the doctrine of the cross,
(f) Sepher Cosri Orat. 5. Sign. 15, 16. fol. 277. 2. 278. 1.
John Wesley
For God did not send me to baptize - That was not my chief errand: those of inferior rank and abilities could do it: though all the apostles were sent to baptize also, Mt 28:19 But to preach the gospel - So the apostle slides into his general proposition: but not with wisdom of speech - With the artificial ornaments of discourse, invented by human wisdom. Lest the cross of Christ should be made of none effect - The whole effect of St. Paul's preaching was owing to the power of God accompanying the plain declaration of that great truth, "Christ bore our sins upon the cross." But this effect might have been imputed to another cause, had he come with that wisdom of speech which they admired.
Robert Jamieson, A. R. Fausset and David Brown
Paul says this not to depreciate baptism; for he exalts it most highly (Rom 6:3). He baptized some first converts; and would have baptized more, but that his and the apostles' peculiar work was to preach the Gospel, to found by their autoptic testimony particular churches, and then to superintend the churches in general.
sent me--literally, "as an apostle."
not to baptize--even in Christ's name, much less in my own.
not with wisdom of words--or speech; philosophical reasoning set off with oratorical language and secular learning, which the Corinthians set so undue a value upon (1Cor 1:5; 1Cor 2:1, 1Cor 2:4) in Apollos, and the want of which in Paul they were dissatisfied with (2Cor 10:10).
cross of Christ--the sum and substance of the Gospel (1Cor 1:23; 1Cor 2:2), Christ crucified.
be made of none effect--literally, "be made void" (Rom 4:14); namely, by men thinking more of the human reasonings and eloquence in which the Gospel was set forth, than of the Gospel itself of Christ crucified, the sinner's only remedy, and God's highest exhibition of love.
1:181:18: Զի ճա՛ռ խաչին՝ կորուսելոցն յիմարութի՛ւն է. այլ փրկելո՛ցս մեզ՝ զօրութի՛ւն Աստուծոյ։
18 որովհետեւ կորստեան մատնուածների համար խաչի քարոզութիւնը յիմարութիւն է, իսկ մեզ՝ փրկուածներիս համար՝ Աստծու զօրութիւն.
18 Քանզի խաչին քարոզութիւնը կորսուածներուն յիմարութիւն է, բայց մեզի փրկուածներուս Աստուծոյ զօրութիւնն է։
Զի ճառ խաչին կորուսելոցն յիմարութիւն է, այլ փրկելոցս մեզ` զօրութիւն Աստուծոյ:

1:18: Զի ճա՛ռ խաչին՝ կորուսելոցն յիմարութի՛ւն է. այլ փրկելո՛ցս մեզ՝ զօրութի՛ւն Աստուծոյ։
18 որովհետեւ կորստեան մատնուածների համար խաչի քարոզութիւնը յիմարութիւն է, իսկ մեզ՝ փրկուածներիս համար՝ Աստծու զօրութիւն.
18 Քանզի խաչին քարոզութիւնը կորսուածներուն յիմարութիւն է, բայց մեզի փրկուածներուս Աստուծոյ զօրութիւնն է։
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1:1818: Ибо слово о кресте для погибающих юродство есть, а для нас, спасаемых, --сила Божия.
1:18  ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστίν, τοῖς δὲ σῳζομένοις ἡμῖν δύναμις θεοῦ ἐστιν.
1:18. Ὁ (The-one) λόγος (a-forthee) γὰρ (therefore) ὁ (the-one) τοῦ (of-the-one) σταυροῦ (of-a-stake,"τοῖς (unto-the-ones) μὲν (indeed) ἀπολλυμένοις ( unto-destructing-off ) μωρία (a-dulling-unto) ἐστίν, (it-be,"τοῖς (unto-the-ones) δὲ (moreover) σωζομένοις ( unto-being-saved ,"ἡμῖν (unto-us,"δύναμις (an-ability) θεοῦ (of-a-Deity) ἐστίν. (it-be)
1:18. verbum enim crucis pereuntibus quidem stultitia est his autem qui salvi fiunt id est nobis virtus Dei estFor the word of the cross, to them indeed that perish, is foolishness: but to them that are saved, that is, to us, it is the power of God.
1:18. For the Word of the Cross is certainly foolishness to those who are perishing. But to those who have been saved, that is, to us, it is the power of God.
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.
1:18. For the Word of the Cross is certainly foolishness to those who are perishing. But to those who have been saved, that is, to us, it is the power of God.
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.
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:
18: Ибо слово о кресте для погибающих юродство есть, а для нас, спасаемых, --сила Божия.
1:18  ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστίν, τοῖς δὲ σῳζομένοις ἡμῖν δύναμις θεοῦ ἐστιν.
1:18. verbum enim crucis pereuntibus quidem stultitia est his autem qui salvi fiunt id est nobis virtus Dei est
For the word of the cross, to them indeed that perish, is foolishness: but to them that are saved, that is, to us, it is the power of God.
1:18. For the Word of the Cross is certainly foolishness to those who are perishing. But to those who have been saved, that is, to us, it is the power of God.
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.
1:18. For the Word of the Cross is certainly foolishness to those who are perishing. But to those who have been saved, that is, to us, it is the power of God.
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.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-31: В противоположность учению партии Христовых, Ап. говорит, что Евангелие по своему существу - не мудрость, не философская система, в которой все доказывается и выводится путем правильных умозаключений. Это ясно из того, что средоточным пунктом Евангелия служит крест - страдания и смерть Христа Спасителя, которые и для иудеев и для еллинов казались противоречащими сложившемуся у них представлению о Спасителе. Ясно это и из состава христианской Церкви в Коринфе, большинство которой состоит из людей необразованных.

18: Среди коринфских христиан есть такие (главным образом, это партия Христовых), которым проповедь Павла кажется лишенною мудрости потому, что содержанием этой проповеди служит крест Христов. Эти люди, которых Ап. справедливо называет погибающими, т. е. лишающимися спасения во Христе, не хотят видеть в Кресте откровения Божия. Бог, Который открывается в распятом Христе, по представлению этих людей, не может быть и Богом. О Боге люди вообще мыслят как о Существе Всемогущем, Которое действует в деле достижения намечаемых Им целей путем совершения чудес и необыкновенных знамений. Напротив, распятый Христос спасает людей Своим унижением, Своею кажущеюся слабостью. Однако для истинных христиан, - которых Ап. называет спасаемыми в виду того, что их земное поприще еще не пройдено ими, - в проповеди о кресте находится та Божественная спасающая сила, в которой они так нуждаются (ср. Рим I:16).
Adam Clarke: Commentary on the Bible - 1831
1:18: For the preaching of the cross - Ὁ λογος γαρ ὁ του σταυρου, The doctrine of the cross; or the doctrine that is of or concerning the cross; that is, the doctrine that proclaims salvation to a lost world through the crucifixion of Christ.
Is to them that perish foolishness - There are, properly speaking, but two classes of men known where the Gospel is preached: απολλυμενοι, the unbelievers and gainsayers, who are perishing; and σοζομενοι, the obedient believers, who are in a state of salvation. To those who will continue in the first state, the preaching of salvation through the merit of a crucified Savior is folly. To those who believe this doctrine of Christ crucified is the power of God to their salvation; it is divinely efficacious to deliver them from all the power, guilt, and pollution of sin.
Albert Barnes: Notes on the Bible - 1834
1:18: For the preaching of the cross - Greek, "the word (ὁ λόγος ho logos) of the cross;" that is, the doctrine of the cross; or the doctrine which proclaims salvation only through the atonement which the Lord Jesus Christ made on the cross, This cannot mean that the statement that Christ died "as a martyr" on a cross, appears to be foolishness to people; because, if that was all, there would be nothing that would appear contemptible, or that would excite their opposition more than in the death of any other martyr. The statement that Polycarp, and Ignatius, and Paul, and Cranmer died as martyrs, does not appear to people to be foolishness, for it is a statement of an historical truth, and their death excites the high admiration of all people. And if, in the death of Jesus on the cross, there had been nothing more than a mere martyr's death, it would have been equally the object of admiration to all people. But; the "preaching of the cross" must denote more than that; and must mean:
(1) That Christ died as an atoning sacrifice for the sins of people, and that; it was this which gave its speciality to his sufferings on the cross.
(2) That people can be reconciled to God, pardoned, and saved only by the merits and influence of this atoning sacrifice.
To them that perish - τοις μεν απολλυμενοις tois men apollumenois. To those who are about to perish, or to those who have a character fitting them for destruction; that is, to the wicked. The expression stands in contrast with those who are "saved," that is, those who have seen the beauty of the cross of Christ, and who have fled to it for salvation.
Foolishness - Folly. That is, it appears to them to be contemptible and foolish, or unworthy of belief. To the great mass of the Jews, and to the pagan philosophers, and indeed, to the majority of the people of this world, it has ever appeared foolishness, for the following reasons:
(1) The humble origin of the Lord Jesus. They despise him that lived in Nazareth; that was poor; that had no home, and few friends, and no wealth, and little honor among his own countrymen.
(2) they despise him who was put to death, as an impostor, at the instigation of his own countrymen, in an ignominious manner on the cross - the usual punishment of slaves.
(3) they see not why there should be any particular efficacy in his death. They deem it incredible that he who could not save himself should be able to save them; and that glory should come from the ignominy of the cross.
(4) they are blind to the true beauty of his personal character; to the true dignity of his nature; to his power over the sick, the lame, the dying, and the dead; they see not the bearing of the work of atonement on the law and government of God; they believe not in his resurrection, and his present state of exalted glory. The world looks only at the fact, that the despised man of Nazareth was put to death on a cross, and smiles at the idea that such a death could have any important influence on the salvation of man - It is worthy of remark, also, that to the ancient philosophers this doctrine would appear still more contemptible than it does to the people of these times. Everything that came from Judea, they looked upon with contempt and scorn; and they would spurn above all things else the doctrine that they were to expect salvation only by the crucifixion of a Jew. Besides, the account of the crucifixion has now lost to us no small part of its reputation of ignominy. Even around the cross there is conceived to be no small amount of honor and glory. There is now a sacredness about it from religious associations; and a Rev_erence which people in Christian lands can scarcely help feeling when they think of it. But to the ancients it was connected with every idea of ignominy. It was the punishment of slaves, impostors, and vagabonds; and had even a greater degree of disgrace attached to it than the gallows has with us. With them, therefore, the death on the cross was associated with the idea of all that is shameful and dishonorable; and to speak of salvation only by the sufferings and death of a crucified man, was suited to excite in their bosoms only unmingled scorn.
But unto us which are saved - This stands opposed to "them that perish." It refers, doubtless, to Christians, as being saved from the power and condemnation of sin; and as having a prospect of eternal salvation in the world to come.
It is the power of God - See the note at Rom 1:16. This may either mean that the gospel is called "the power of God," because it is the medium through which God exerts his power in the salvation of sinners; or, the gospel is adapted to the condition of man, and is efficacious in renewing him and sanctifying him. It is not an inert, inactive letter, but is so suited to the understanding, the heart, the hopes, the fears of people, and all their great constitutional principles of action, that it actually overcomes their sin, and diffuses peace through the soul. This efficacy is not unfrequently attributed to the gospel. Joh 17:17; Heb 4:12; Jam 1:18; Pe1 1:22-23. When the gospel, however, or the preaching of the cross, is spoken of as effectual or powerful, it must be understood of all the agencies which are connected with it; and does not refer to simple, abstract propositions, but to the truth as it comes attended with the influences which God sends down to accompany it.
It includes, therefore, the promised agency of the Holy Spirit, without which it would not be effectual. But the agency of the Spirit is designed to give efficacy to that which is "really adapted" to produce the effects, and not to act in an arbitrary manner. All the effects of the gospel on the soul - in regeneration, repentance, faith, sanctification - in hope, love, joy, peace, patience, temperance, purity, and devotedness to God, are only such "as the gospel is suited to produce." It has a set of truths and promises just adapted to each of these effects; just suited to the soul by him who knows it; and adapted to produce just these results. The Holy Spirit secures their influence on the mind: and is the grand living agent of accomplishing just what the truth of God is "suited originally" to produce. Thus, the preaching of the cross is "the power of God;" and every minister may present it with the assurance that he is presenting, not "a cunningly devised fable," but a system "really suited" to save people; and yet, that its reception by the human mind depends on the promised presence of the Holy Spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: the preaching: Co1 1:23, Co1 1:24, Co1 2:2; Gal 6:12-14
to: Act 13:41; Co2 2:15, Co2 2:16, Co2 4:3; Th2 2:10
foolishness: Co1 1:21, Co1 1:23, Co1 1:25, Co1 2:14, Co1 3:19; Act 17:18, Act 17:32
unto: Co1 1:24, Co1 15:2; Psa 110:2, Psa 110:3; Rom 1:16; Co2 10:4; Th1 1:5; Heb 4:12
Geneva 1599
For the (m) preaching of the cross is to them that perish foolishness; but unto us which are saved it is the (n) power of God.
(m) The preaching of Christ crucified, or the type of speech which we use.
(n) It is that in which he declares his marvellous power in saving his elect, which would not so evidently appear if it depended upon any help of man, for if it did man might attribute that to himself which is to be attributed only to the cross of Christ.
John Gill
For the preaching of the cross,.... Not of the Christian's cross, which he is to take up and bear for the sake of Christ; though this is a doctrine taught by Christ, and his apostles, and found to be true by the saints in all ages; and is what is had in great aversion and contempt, being very disagreeable to the natural man: but of the cross of Christ, the doctrine of salvation by a crucified Christ; or the doctrine of peace and reconciliation by the blood of his cross, and of righteousness, pardon, atonement, and satisfaction by the offering up of himself upon it as a sacrifice for sin, is here intended; and which
is foolishness in the esteem of many; and that because man's wisdom has no hand either in forming the scheme of it, or in the discovery of it to the sons of men; and besides, being revealed, it is very disagreeable to the carnal reason of man. This way of preaching is very impolite and unfashionable, and therefore despised; it is a doctrine which is not received by the wise and learned, but has been in all ages loaded with reproach, stigmatized either as a novel or licentious doctrine, and attended with persecution; though the only doctrine God owns for conversion, which administers comfort to distressed souls, and is food for the faith of believers; yea, it is a display of the highest wisdom; is what angels approve of, and desire to look into; is wiser than the wisdom of men; it has made foolish the wisdom of this world, and is what is only able to make a man wise unto salvation; and yet this doctrine is accounted foolish, yea foolishness itself; but to whom is it so?
to them that perish. All mankind are in a lost and perishing condition, by reason of sin, and want of righteousness. There are some who shall not perish; the Father has chose them unto salvation, the Son has redeemed them, and the Spirit sanctifies them; but there are others who do perish in their sins; wicked and ungodly men, Carried away with their own lusts and blinded by Satan, the god of this world: these are they that are lost, to whom the Gospel is hid, and who judge it foolishness; but their judgment of it is not to be regarded, being no more capable to judge of the glory and wisdom of the Gospel, than a blind man is of colours: but unto us which are saved; who are chosen in Christ unto salvation; whose persons and grace are secured in Christ, and in the everlasting covenant; for whom Christ has wrought out salvation; and to whom it is applied by the Spirit of God; and who are kept unto the full enjoyment of it by divine grace: to thest is the power of God; organically or instrumentally; it being the means of quickening them when dead in sin, of enlightening their dark minds, of unstopping their deaf ears, of softening their hard hearts, and of enemies making them friends to God, Christ, and his people: and it is likewise so declaratively, there being a wonderful display of the power of God in the ministration of it; as may be seen when observed who were the first preachers of it, men of no figure in life, of no education, illiterate mechanics, very mean and abject; into these earthen vessels were put the treasure of the Gospel, that the excellency of the power might appear to be of God, and not man; as also the doctrine they preached, a crucified Christ, disagreeable to the wisdom of men; the manner in which they spread it, not by force of arms, by carnal weapons, but spiritual ones; moreover, the opposition they met with from rabbins, philosophers, princes, kings, and emperors, and all the states and powers of the world; and yet in how short a time, maugre all opposition, did they carry the Gospel throughout the whole world, to the conversion of millions of souls, and the planting of churches everywhere; and which Gospel has continued and increased, notwithstanding the efforts of persecutors and false teachers, and all the power and artifice of men and devils; all which can be attributed to nothing else but the mighty power of God: add to this, that the Gospel is the power of God in the esteem of the saints, who know it to be so by inward experience; they have felt the power of it on their hearts; it has wrought effectually in them, and therefore they are the best judges, and are capable of giving the best account of it.
John Wesley
To them that perish - By obstinately rejecting the only name whereby they can be saved. But to us who are saved - Now saved from our sins, and in the way to everlasting salvation, it is the great instrument of the power of God.
Robert Jamieson, A. R. Fausset and David Brown
preaching, &c.--literally, "the word," or speech as to the cross; in contrast to the "wisdom of words" (so called), 1Cor 1:17.
them that perish--rather, "them that are perishing," namely, by preferring human "wisdom of words" to the doctrine of the "cross of Christ." It is not the final state that is referred to; but, "them that are in the way of perishing." So also in 2Cor 2:15-16.
us which are saved--In the Greek the collocation is more modest, "to them that are being saved (that are in the way of salvation) as," that is, to which class we belong.
power of God--which includes in it that it is the wisdom of God" (1Cor 1:24). God's powerful instrument of salvation; the highest exhibition of God's power (Rom 1:16). What seems to the world "weakness" in God's plan of salvation (1Cor 1:25), and in its mode of delivery by His apostle (1Cor 2:3) is really His mighty "power." What seems "foolishness" because wanting man's "wisdom of words" (1Cor 1:17), is really the highest "wisdom of God" (1Cor 1:24).
1:191:19: Զի գրեա՛լ է. Կորուսից զիմաստութիւն իմաստնոց. եւ զխորհուրդս խորհրդականաց արհամարհեցից։
19 քանի որ գրուած է. «Պիտի կործանեմ իմաստունների իմաստութիւնը եւ հանճարեղների մտածումները պիտի արհամարհեմ»[30]:[30] Եսայի 29. 14:
19 Վասն զի գրուած է. «Իմաստուններուն իմաստութիւնը պիտի կորսնցնեմ ու հանճարեղներուն հանճարը պիտի խափանեմ»։
Զի գրեալ է. Կորուսից զիմաստութիւն իմաստնոց, եւ զխորհուրդս խորհրդականաց արհամարհեցից:

1:19: Զի գրեա՛լ է. Կորուսից զիմաստութիւն իմաստնոց. եւ զխորհուրդս խորհրդականաց արհամարհեցից։
19 քանի որ գրուած է. «Պիտի կործանեմ իմաստունների իմաստութիւնը եւ հանճարեղների մտածումները պիտի արհամարհեմ»[30]:
[30] Եսայի 29. 14:
19 Վասն զի գրուած է. «Իմաստուններուն իմաստութիւնը պիտի կորսնցնեմ ու հանճարեղներուն հանճարը պիտի խափանեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: Ибо написано: погублю мудрость мудрецов, и разум разумных отвергну.
1:19  γέγραπται γάρ, ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω.
1:19. γέγραπται (It-had-come-to-be-scribed) γάρ (therefore," Ἀπολῶ ( I-shall-destruct-off ) τὴν ( to-the-one ) σοφίαν ( to-a-wisdoming-unto ) τῶν ( of-the-ones ) σοφῶν , ( of-wisdomed ," καὶ ( and ) τὴν ( to-the-one ) σύνεσιν ( to-a-sending-together ) τῶν ( of-the-ones ) συνετῶν ( of-sent-together ) ἀθετήσω . ( I-shall-un-place-unto )
1:19. scriptum est enim perdam sapientiam sapientium et prudentiam prudentium reprobaboFor it is written: I will destroy the wisdom of the wise: and the prudence of the prudent I will reject
1:19. For it has been written: “I will perish the wisdom of the wise, and I will reject the discernment of the prudent.”
1:19. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
1:19. For it has been written: “I will perish the wisdom of the wise, and I will reject the discernment of the prudent.”
1:19. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
1:19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent:
19: Ибо написано: погублю мудрость мудрецов, и разум разумных отвергну.
1:19  γέγραπται γάρ, ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω.
1:19. scriptum est enim perdam sapientiam sapientium et prudentiam prudentium reprobabo
For it is written: I will destroy the wisdom of the wise: and the prudence of the prudent I will reject
1:19. For it has been written: “I will perish the wisdom of the wise, and I will reject the discernment of the prudent.”
1:19. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
1:19. For it has been written: “I will perish the wisdom of the wise, and I will reject the discernment of the prudent.”
1:19. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Пр. Исаия говорил иудейским политикам, что Бог спасет Иерусалим от нашествия Сеннахирима Сам, без помощи этих политиков, которые только вредили своими хитростями своему государству (XXIX:14). Так Бог поступает - хочет здесь сказать Апостол - и теперь, при спасении мира. Он спасает людей от погибели необыкновенным и неподходящим с точки зрения человеческой мудрости способом - именно чрез высшее проявление Своей любви, при чем мудрость человеческая должна со стыдом удалиться с арены своей деятельности, не могут теперь уже выступать в качестве руководителей человечества ко спасению ни мудрецы(sofoV), т. е. греческие философы (ср. ст. 22), ни книжники(grammateiV), т. е. Иудейские ученые раввины, которые - те и другие - охотно вступали в диспуты и рассуждения с приходящими к ним учиться (выражение: совопросник обобщает оба вышеупомянутые разряды мудрецов). - Века сего, т. е. этой временной жизни, которой у Апостола противополагается жизнь после страшного суда. - Как случилось, однако, что эти мудрецы мира сошли со сцены? это случилось вследствие того, что Бог сделал человеческую мудрость настоящим неразумием. Он предложил человечеству спасение, расходящееся с требованиями, какие человеческая мудрость предъявляла всякому учению, бравшему на себя задачу спасать человечество, и человеческая мудрость, отвергнув это спасение, явно пред всеми показала свое безумие или неразумие. - Мира сего. Это не тоже, что вышеприведенное выражение века сего. Там указывалось только на время, период деятельности мудрецов, а здесь обозначается характер, направление их мудрости: это - премудрость отрешившегося от Бога человечества.
Adam Clarke: Commentary on the Bible - 1831
1:19: For it is written - The place referred to is Isa 29:14.
I will destroy the wisdom of the wise - Των σοφων, Of wise men - of the philosophers who in their investigations seek nothing less than God, and whose highest discoveries amount to nothing in comparison of the grand truths relative to God, the invisible world, and the true end of man, which the Gospel has brought to light. Let me add, that the very discoveries which are really useful have been made by men who feared God, and conscientiously credited Divine revelation: witness Newton, Boyle, Pascal, and many others. But all the skeptics and deists, by their schemes of natural religion and morality, have not been able to save one soul! No sinner has ever been converted from the error of his ways by their preaching or writings.
Albert Barnes: Notes on the Bible - 1834
1:19: For it is written - This passage is quoted from Isa 29:14. The Hebrew of the passage, as rendered in the English version is, "the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." The version of the Septuagint is, "I will destroy the wisdom of the wise, and the understanding of the prudent I will hide" κρύψω krupsō, corresponding substantially with the quotation by Paul. The sense in the Hebrew is not materially different. The meaning of the passage as used by Isaiah is, that such was the iniquity and stupidity of "Ariel" Isa 29:1, that is, Jerusalem, that God would so execute his judgments as to confound their wise men, and overwhelm those who boasted of their understanding. Those in whom they had confided, and on whom they relied, should appear to be bereft of their wisdom; and they should be made conscious of their own lack of counsel to meet and remove the impending calamities. The apostle does not affirm that this passage in Isaiah refers to the times of the gospel. The contrary is manifestly true. But it expresses a general principle of the divine administration - "that the coming forth of God is often such as to confound human prudence; in a manner which human wisdom would not have devised; and in such a way as to show that he is not dependent on the wisdom of man." As such, the sentiment is applicable to the gospel; and expresses just the idea which the apostle wished to convey - that the wisdom of the wise should be confounded by the plan of God; and the schemes of human devising be set at naught.
I will destroy - That is, I will abolish; or will not be dependent on it; or will show that my plans are not derived from the counsels of people.
The wisdom of the wise - The professed wisdom of philosophers.
And will bring to nothing - Will show it to be of no value in this matter.
The prudent - The people professing understanding; the sages of the world. We may remark:
(1) That the plan of salvation was not the contrivance of human wisdom.
(2) it is "unlike" what people have themselves devised as systems of religion. It did not occur to the ancient philosophers; nor has it occurred to the modern.
(3) it may be expected to excite the opposition, the contempt, and the scorn of the wise people of this world; and the gospel makes its way usually, not with their friendship, but in the face of their opposition.
(4) its success is such as to confound and perplex them. They despise it, and they see not its secret power; they witness its effects, but are unable to account for them. It has always been a question with philosophers why the gospel met with such success; and the various accounts which have been given of it by its enemies, show how much they have been embarrassed. The most elaborate part of Gibbon's "Decline and Fall of the Roman Empire," is contained in his attempt to state the causes of the early propagation of Christianity, in Co1 15:16; and the obvious failure of the account shows how much the mind of the philosophic sceptic was embarrassed by the fact of the spread of Christianity.
(5) the reception of the gospel demands an humble mind; Mar 10:15. People of good sense, of humble hearts, of childlike temper, embrace it; and they see its beauty, and are won by its loveliness, and controlled by its power. They give themselves to it; and find that it is suited to save their souls.
(6) in this, Christianity is like all science. The discoveries in science are such as to confound the wise in their own conceits, and overthrow the opinions of the prudent, just as much as the gospel does, and thus show that both are from the same God - the God who delights to pour such a flood of truth on the mind as to overwhelm it in admiration of himself, and with the conviction of its own littleness. The profoundest theories in science, and the most subtle speculations of people of genius, in regard to the causes of things, are often overthrown by a few simple discoveries - and discoveries which are at first despised as much as the gospel is. The invention of the telescope by Galileo was to the theories of philosophers and astronomers, what the Revelation of the gospel was to the systems of ancient learning, and the deductions of human wisdom. The one confounded the world as much as the other; and both were at first equally the object of opposition or contempt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: Co1 3:19; Job 5:12, Job 5:13; Isa 19:3, Isa 19:11, Isa 29:14; Jer 8:9
Geneva 1599
(22) For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
(22) The apostle proves that this should not seem strange, seeing that it was foretold so long before, and declares further that God often punishes the pride of the world in such a way, which so pleases itself in its own wisdom: and therefore that it is vain, indeed a thing of no value, and such as God rejects as unprofitable, which they so carefully laboured for, and considered to be so important.
John Gill
As it is written,.... The passage referred to is in Is 29:14 where it is read, "the wisdom of their wise men shall perish; and the understanding of their prudent men shall be hid"; and is rendered by the Septuagint, "I will destroy the wisdom of the wise, and will hide the understanding of the prudent": which is much the same with the apostle's version of it: and the sense of the prophecy is, that in the times of the Messiah, under the Gospel dispensation, the mysteries of grace should be hid from the wise rabbins among the Jews, the Scribes and Pharisees, who, with all their sagacity, parts, and learning, would not be able to comprehend the doctrines of the Gospel; by these their wisdom and understanding would be nonplussed, so that they would reject them as foolishness, because their carnal reason could not reach them; which shows what an infatuation they were given up to: and if this should be the case, as it was with the wise and learned philosophers among the Gentiles, it need not be wondered at; it was what was foretold in prophecy concerning the Jews, who had the oracles of God, and the advantage of a divine revelation; and therefore it need not be stumbling to them that are saved, that the Gospel should meet with so much scorn and contempt among them that perish in the Gentile world. These words are very pertinently cited by the apostle, since they are acknowledged by the Jews themselves to signify the departure of wisdom from the wise men of Israel, in the times of the destruction of the temple, as Jarchi on the place observes.
John Wesley
For it is written - And the words are remarkably applicable to this great event. Is 29:14
Robert Jamieson, A. R. Fausset and David Brown
I will destroy--slightly altered from the Septuagint, Is 29:14. The Hebrew is, "The wisdom of the wise shall perish, and the understanding of their prudent men shall be hid." Paul by inspiration gives the sense of the Spirit, by making GOD the cause of their wisdom perishing, &c., "I will destroy," &c.
understanding of the prudent--literally, "of the understanding ones."
1:201:20: Ո՞ւր իմաստուն, ո՞ւր դպիր, ո՞ւր քննիչ աշխարհիս այսորիկ. ոչ ապաքէն յիմա՛ր եցոյց Աստուած զիմաստութիւն աշխարհիս[3635]։ [3635] Բազումք. Յիմարեցո՛յց Աստուած զիմաս՛՛։ Ոմանք յաւելուն. Աշխարհիս այսորիկ։
20 Ո՞ւր է իմաստունը, ո՞ւր՝ բանգէտը, ո՞ւր՝ այս աշխարհի քննողը: Չէ՞ որ Աստուած յիմարացրեց այս աշխարհի իմաստութիւնը. քանզի աշխարհն իր իմաստութեամբ չճանաչեց Աստծուն նրա իմաստութեամբ:
20 Ո՞ւր է իմաստունը, ո՞ւր է դպիրը, ո՞ւր է այս աշխարհին քննողը. չէ՞ որ Աստուած յիմարացուց այս աշխարհին իմաստութիւնը։
Ո՞ւր իմաստուն, ո՞ւր դպիր, ո՞ւր քննիչ աշխարհիս այսորիկ. ո՞չ ապաքէն յիմարեցոյց Աստուած զիմաստութիւն աշխարհիս այսորիկ:

1:20: Ո՞ւր իմաստուն, ո՞ւր դպիր, ո՞ւր քննիչ աշխարհիս այսորիկ. ոչ ապաքէն յիմա՛ր եցոյց Աստուած զիմաստութիւն աշխարհիս[3635]։
[3635] Բազումք. Յիմարեցո՛յց Աստուած զիմաս՛՛։ Ոմանք յաւելուն. Աշխարհիս այսորիկ։
20 Ո՞ւր է իմաստունը, ո՞ւր՝ բանգէտը, ո՞ւր՝ այս աշխարհի քննողը: Չէ՞ որ Աստուած յիմարացրեց այս աշխարհի իմաստութիւնը. քանզի աշխարհն իր իմաստութեամբ չճանաչեց Աստծուն նրա իմաստութեամբ:
20 Ո՞ւր է իմաստունը, ո՞ւր է դպիրը, ո՞ւր է այս աշխարհին քննողը. չէ՞ որ Աստուած յիմարացուց այս աշխարհին իմաստութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: Где мудрец? где книжник? где совопросник века сего? Не обратил ли Бог мудрость мира сего в безумие?
1:20  ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου;
1:20. ποῦ ( Of-whither ) σοφός ; ( wisdomed ?" ποῦ ( Of-whither ) γραμματεύς ; ( a-letterer-of ?" ποῦ ( Of-whither ) συνζητητὴς (a-seeker-together) τοῦ (of-the-one) αἰῶνος (of-an-age) τούτου; (of-the-one-this?"οὐχὶ (Unto-not) ἐμώρανεν ( it-dulled ,"ὁ (the-one) θεὸς (a-Deity," τὴν ( to-the-one ) σοφίαν ( to-a-wisdoming-unto ) τοῦ (of-the-one) κόσμου; (of-a-configuration?"
1:20. ubi sapiens ubi scriba ubi conquisitor huius saeculi nonne stultam fecit Deus sapientiam huius mundiWhere is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world?
1:20. Where are the wise? Where are the scribes? Where are the truth-seekers of this age? Has not God made the wisdom of this world into foolishness?
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?
1:20. Where are the wise? Where are the scribes? Where are the truth-seekers of this age? Has not God made the wisdom of this world into foolishness?
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?
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:
20: Где мудрец? где книжник? где совопросник века сего? Не обратил ли Бог мудрость мира сего в безумие?
1:20  ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου;
1:20. ubi sapiens ubi scriba ubi conquisitor huius saeculi nonne stultam fecit Deus sapientiam huius mundi
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?
1:20. Where are the wise? Where are the scribes? Where are the truth-seekers of this age? Has not God made the wisdom of this world into foolishness?
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?
1:20. Where are the wise? Where are the scribes? Where are the truth-seekers of this age? Has not God made the wisdom of this world into foolishness?
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?
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Adam Clarke: Commentary on the Bible - 1831
1:20: Where is the wise - the scribe - the disputer of this world? - These words most manifestly refer to the Jews; as the places (Isa 29:14; Isa 33:18; Isa 44:25) to which he refers cannot be understood of any but the Jews.
The wise man σοφος, of the apostle, is the חכם chakam of the prophet; whose office it was to teach others.
The scribe, γραμματευς, of the apostle, is the ספר sopher of the prophet; this signifies any man of learning, as distinguished from the common people, especially any master of the traditions.
The disputer, συζητητης, answers to the דרש derosh, or דרשן darshan, the propounder of questions; the seeker of allegorical, mystical, and cabalistical senses from the Holy Scriptures. Now as all these are characters well known among the Jews, and as the words αιωνος τουτου, of this world are a simple translation of עולם הזה olam hazzeh, which is repeatedly used to designate the Jewish republic, there is no doubt that the apostle has the Jews immediately in view. This wisdom of theirs induced them to seek out of the sacred oracles any sense but the true one; and they made the word of God of none effect by their traditions. After them, and precisely on their model, the schoolmen arose; and they rendered the doctrine of the Gospel of no effect by their hypercritical questions, and endless distinctions without differences. By the preaching of Christ crucified God made foolish the wisdom of the Jewish wise men; and, after that the pure religion of Christ had been corrupted by a Church that was of this world, God rendered the wisdom and disputing of the schoolmen foolishness, by the revival of pure Christianity at the Reformation. The Jews themselves allow that nothing is wise, nothing strong, nothing rich, without God.
"Our rabbins teach that there were two wise men in this world; one was an Israelite, Achitophel, the other was a Gentile, Balaam; but both were miserable in this world."
"There were also two strong men in the world; one an Israelite, Samson, the other a Gentile, Goliah; but they were both miserable in this world."
"There were two rich men in the world; one an Israelite, Korah, the other a Gentile, Haman; but both these were miserable in this world. And why? Because their gifts came not from God." See Schoettgen.
In truth the world has derived very little, if any, moral good, either from the Jewish rabbins or the Gentile philosophers.
Albert Barnes: Notes on the Bible - 1834
1:20: Where is the wise? - Language similar to this occurs in Isa 33:18, "Where is the scribe? where is the receiver? where is he that counted the towers?" Without designing to quote these words as having an original reference to the subject now under consideration, Paul uses them as any man does language where he finds words with which he or his readers are familiar, that will convey his meaning. A man familiar with the Bible, will naturally often make use of Scripture expressions in conveying his ideas. In Isaiah, the passage refers to the deliverance of the people from the threatened invasion of Sennacherib. The 18th verse represents the people as meditating on the threatened terror of the invasion; and then in the language of exultation and thanksgiving at their deliverance, saying, "where is the wise man that laid the plan of destroying the nation? Where the Inspector General (see my note on the passage in Isaiah), employed in arranging the forces? Where the receiver (margin the "weigher"), the paymaster of the forces? Where the man that counted the towers of Jerusalem, and calculated on their speedy overthrow? All baffled and defeated; and their schemes have all come to nothing." So the apostle uses the same language in regard to the boasted wisdom, of the world in reference to salvation. It is all baffled, and is all shown to be of no value.
The wise - σοφός sophos. The sage. At first the Greek men of learning were called "wise men" σοφοί sophoi, like the magicians of the East. They afterward assumed a more modest appellation, and called themselves the "lovers of wisdom" φιλοσοφοι philosophoi, or "philosophers." This was the name by which they were commonly known in Greece in the time of Paul.
Where is the scribe? - γραμματεὺς grammateus. The scribe among the Jews was a learned man originally employed in transcribing the law, but subsequently the term came to denote a learned man in general. Among the Greeks the word was used to denote a public notary or a transcriber of the laws; or a secretary. It was a term, therefore nearly synonymous with a man of learning; and the apostle evidently uses it in this sense in this place. Some have supposed that he referred to the Jewish men of learning here; but he probably had reference to the Greeks.
Where is the disputer of this world? - The acute and subtle sophist of this age. The word "disputer" συζητητὴς suzē tē tē s, properly denotes one who "inquires" carefully into the causes and relations of things; one who is a subtle and abstruse investigator. It was applied to the ancient sophists and disputants in the Greek academics; and the apostle refers, doubtless, to them. The meaning is, that in all their professed investigations, in all their subtle and abstruse inquiries, they had failed of ascertaining the way in which man could be saved; and that God had devised a plan which had baffled all their wisdom, and in which their philosophy was disregarded. The term "world," here αἰῶνος aiō nos, refers, probably, not to the world as a physical structure - though Grotius supposes that it does - but to that "age" - the disputer of that age, or generation - an age eminently wise and learned.
Hath not God made foolish ... - That is, has he not by the originality and superior efficacy of his plan of salvation, poured contempt on all the schemes of philosophers, and evinced their folly? Not only without the aid of those schemes of human beings, but in opposition to them, he has devised a plan for human salvation that evinces its efficacy and its wisdom in the conversion of sinners, and in destroying the power of wickedness. Paul here, possibly, had reference to the language in Isa 44:25. God "turneth wise men backward, and maketh their knowledge foolish."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: is the wise: Isa 33:18, Isa 53:1
hath: Co1 1:19; Sa2 15:31, Sa2 16:23, Sa2 17:14, Sa2 17:23; Job 12:17, Job 12:20, Job 12:24; Isa 44:25; Rom 1:22
Geneva 1599
Where [is] the wise? where [is] the (o) scribe? where [is] the (p) disputer of this world? hath not God made foolish the wisdom of this world?
(o) Where are you, O you learned fellow, and you that spend your days in turning your books?
(p) You that spend all your time in seeking out the secret things of this world, and in expounding all hard questions: and thus he triumphs against all the men of this world, for there was not one of them that could so much as dream of this secret and hidden mystery.
John Gill
Where is the wise? where is the Scribe?.... These are the apostle's own words; though he may allude to Is 33:18 where there are some phrases much like these, but the meaning is very different. Though they are interpreted by the Talmudists (g) in a sense pretty near the apostle's; for thus they remark upon them,
"where is the Scribe? he that counts all the letters which are in the law; "where is the receiver, or weigher?" who weighs all the light and heavy things in the law; "where is he that counted the towers?" he who counts, or teaches the three hundred traditions:
so that they understand these of their Scribes and Misnic doctors, and such that are curious searchers into the hidden senses of Scripture. The apostle also seems to allude to a distinction that obtained among the Jews, of wise men, Scribes, and mystical interpreters of the word. They had their "wise men", which was a general name for men of learning and knowledge; and their "Scribes", who interpreted the law in the literal and grammatical sense; and their "preachers, or disputers", who diligently searched into the hidden meaning of the Scriptures, and sought for and delivered out the mystical and allegorical sense of them, and who used to dispute about them in their schools. These three are sometimes to be met with together, and as distinct from each other. They say (h) that "God showed to the first man every generation, "and its expounders, or disputers"; and every generation, "and its wise men"; and every generation, "and its Scribes."
And the apostle's sense is, "where is the wise?" the man that boasts of his superior wisdom and knowledge in the things of nature, whether among the Jews or Gentiles; "where is the Scribe?" the letter learned man, who takes upon him to give the literal sense of the law,
where is the disputer of this world? the Jewish world, who pretends to the knowledge of the more abstruse and secret senses of Scripture; where are these men? they are not to be found among those that God employs in the ministration of the Gospel; he has laid them aside, and chosen others, where are they? what use have they been of to men? are men under their instructions the better, either in principle or practice? where are the thousands that have been turned to God by their wisdom, as can be shown by the faithful ministers of the Gospel? where are they? let them come and produce their cause, and bring forth their strong reasons against the Gospel they account foolishness, and try if these will stand before its superior power and wisdom; where are they? are they not fools, with all their wisdom and learning? The words may be rendered, "where is the searcher, or inquirer of this world?" and may design the same sort of persons whom the Jews call , "the wise men of search, or inquiry" (i), and sometimes , "the men of search, or inquiry" (k); by whom they seem to intend such who search into the nature of things, who study natural philosophy,
Hath not God made foolish the wisdom of this world? by bringing in the Gospel scheme, which the men of the world, the greatest wits in it, are not able to understand; by laying their wisdom aside as useless in the business of salvation; by showing it to be vain and empty, and of no service in things spiritual and divine; by detecting, through the ministration of the Gospel, the sophisms of men, and showing that the schemes both Jews and Gentiles give into abound with folly, with stupid notions, and are full of gross errors and fatal mistakes,
(g) T. Bab. Sanhedrin, fol. 106. 2. & Chagiga, fol. 15. 2. (h) Bereshit Rabba Parash. 24. fol. 21. 1. Vid. T. Bab. Avoda Zara, fol. 5. 1. & Sanhedrin, fol. 38. 2. (i) Kimchi in Sopher Shorashim, rad. & in Psal. cii. 26. (k) Aben Ezra in Psal. civ. 29.
John Wesley
Where is the wise? &c. - The deliverance of Judea from Sennacherib is what Isaiah refers to in these words; in a bold and beautiful allusion to which, the apostle in the clause that follows triumphs over all the opposition of human wisdom to the victorious gospel of Christ. What could the wise men of the gentiles do against this? or the Jewish scribes? or the disputers of this world? - Those among both, who, proud of their acuteness, were fond of controversy, and thought they could confute all opponents. Hath not God made foolish the wisdom of this world - That is, shown it to be very foolishness. Is 33:18
Robert Jamieson, A. R. Fausset and David Brown
Where--nowhere; for God "brings them to naught" (1Cor 1:19).
the wise--generally.
the scribe--Jewish [ALFORD].
the disputer--Greek [ALFORD]. Compare the Jew and Greek of this world contrasted with the godly wise, 1Cor 1:22-23. VITRINGA thinks the reference is to the Jewish discourses in the synagogue, daraschoth, from a Hebrew root "to dispute." Compare "questions," Acts 26:3; Tit 3:9. If so, "wise" refers to Greek wisdom (compare 1Cor 1:22). Paul applies Is 33:18 here in a higher sense; there the primary reference was to temporal deliverance, here to external; 1Cor 1:22, which is in threefold opposition to 1Cor 1:18 there, sanctions this higher application; the Lord in the threefold character being the sole ground of glorying to His people.
of this world . . . of this world--rather, "dispensation (or age) . . . world"; the Greek words are distinct. The former is here this age or worldly order of things in a moral point of view, as opposed to the Christian dispensation or order of things. The latter is the world viewed externally and cosmically.
made foolish--shown the world's philosophy to be folly, because it lacks faith in Christ crucified [CHRYSOSTOM]. Has treated it as folly, and not used its help in converting and saving men (1Cor 1:26-27) [ESTIUS].
1:211:21: Քանզի իմաստութեամբն Աստուծոյ՝ ո՛չ ծանեաւ աշխարհ իմաստութեամբն զԱստուած. հաճեցա՛ւ Աստուած յիմարութեամբ քարոզութեանն ապրեցուցանել զհաւատացեալս[3636]։ բկ [3636] Յոմանս պակասի. Քանզի իմաստութեամբն Աստուծոյ ոչ ծա՛՛։ Ուր ոմանք. Ապրեցուցանել զհաւատացեալքս։
21 Աստուած էլ հաճեց փրկել հաւատացեալներին այդ քարոզութեան յիմարութեամբ:
21 Քանզի Աստուած հաճեցաւ քարոզութեան յիմարութիւնով ապրեցնել, ուստի աստուածային իմաստութեամբ չթոյլատրեց որ աշխարհային իմաստութեամբ մարդ Աստուած ճանչնայ։
Քանզի իմաստութեամբն Աստուծոյ ոչ ծանեաւ աշխարհ իմաստութեամբն զԱստուած, հաճեցաւ Աստուած յիմարութեամբ քարոզութեանն ապրեցուցանել զհաւատացեալս:

1:21: Քանզի իմաստութեամբն Աստուծոյ՝ ո՛չ ծանեաւ աշխարհ իմաստութեամբն զԱստուած. հաճեցա՛ւ Աստուած յիմարութեամբ քարոզութեանն ապրեցուցանել զհաւատացեալս[3636]։ բկ
[3636] Յոմանս պակասի. Քանզի իմաստութեամբն Աստուծոյ ոչ ծա՛՛։ Ուր ոմանք. Ապրեցուցանել զհաւատացեալքս։
21 Աստուած էլ հաճեց փրկել հաւատացեալներին այդ քարոզութեան յիմարութեամբ:
21 Քանզի Աստուած հաճեցաւ քարոզութեան յիմարութիւնով ապրեցնել, ուստի աստուածային իմաստութեամբ չթոյլատրեց որ աշխարհային իմաստութեամբ մարդ Աստուած ճանչնայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2121: Ибо когда мир [своею] мудростью не познал Бога в премудрости Божией, то благоугодно было Богу юродством проповеди спасти верующих.
1:21  ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν θεόν, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας.
1:21. ἐπειδὴ (Upon-if-then) γὰρ (therefore) ἐν (in) τῇ (unto-the-one) σοφίᾳ (unto-a-wisdoming-unto) τοῦ (of-the-one) θεοῦ (of-a-Deity,"οὐκ (not) ἔγνω (it-had-acquainted,"ὁ (the-one) κόσμος (a-configuration,"διὰ (through) τῆς (of-the-one) σοφίας (of-a-wisdoming-unto) τὸν (to-the-one) θεόν, (to-a-Deity,"εὐδόκησεν (it-had-goodly-thought-unto,"ὁ (the-one) θεὸς (a-Deity,"διὰ (through) τῆς (of-the-one) μωρίας (of-a-dulling-unto) τοῦ (of-the-one) κηρύγματος (of-a-heralding-to) σῶσαι (to-have-saved) τοὺς (to-the-ones) πιστεύοντας . ( to-trusting-of )
1:21. nam quia in Dei sapientia non cognovit mundus per sapientiam Deum placuit Deo per stultitiam praedicationis salvos facere credentesFor, seeing that in the wisdom of God, the world, by wisdom, knew not God, it pleased God, by the foolishness of our preaching, to save them that believe.
1:21. For the world did not know God through wisdom, and so, in the wisdom of God, it pleased God to accomplish the salvation of believers, through the foolishness of our preaching.
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.
1:21. For the world did not know God through wisdom, and so, in the wisdom of God, it pleased God to accomplish the salvation of believers, through the foolishness of our preaching.
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.
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:
21: Ибо когда мир [своею] мудростью не познал Бога в премудрости Божией, то благоугодно было Богу юродством проповеди спасти верующих.
1:21  ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν θεόν, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας.
1:21. nam quia in Dei sapientia non cognovit mundus per sapientiam Deum placuit Deo per stultitiam praedicationis salvos facere credentes
For, seeing that in the wisdom of God, the world, by wisdom, knew not God, it pleased God, by the foolishness of our preaching, to save them that believe.
1:21. For the world did not know God through wisdom, and so, in the wisdom of God, it pleased God to accomplish the salvation of believers, through the foolishness of our preaching.
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.
1:21. For the world did not know God through wisdom, and so, in the wisdom of God, it pleased God to accomplish the salvation of believers, through the foolishness of our preaching.
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.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Ибо. Апостол указывает здесь причину, по какой Бог так строго поступил с мудрецами. - Когда. Ап. разумеет здесь общеизвестный факт - постепенное погружение человеческого разума в бездну заблуждения во времена язычества, которые Ап. называет в другом месте временами неведения(Деян XVII; 30). - В премудрости Божией. Это - книга природа в которой раскрывается пред разумным человеком премудрость Божия (см. Рим I:20: и Деян XIV:17; XVII:27). Человек может, наблюдая за жизнью природы, за целесообразностью всех ее явлений, приходить к мысли о существовании Премудрого Творца и Промыслителя вселенной. Но человеческий разум (ср. Рим I:21) не оказался верным этой своей задаче и обоготворил самое творение вместо того, чтобы прославить Творца. Если некоторые философы и создавали себе идею единого и всеблагого Бога, то это было довольно неопределенное и абстрактное понятие, которое им не удалось утвердить за порогами своих школ. Боги народа, владычествовавшие над его совестью, крепко держались на месте, и только Израилю путем особенного откровения было сообщено истинное познание о Боге. - Благоугодно было. Бог нашел лучшее (угодное Ему) средство для спасения людей. Разум оказался негодным - и Бог призывает на служение делу спасения другую душевную силу. - Юродством проповеди. Разум не может понять и принять нового средства ко спасению, которое теперь предложено Богом, это средство кажется ему имеющим на себе печать юродства, неразумия. Таковым и являлось для разума - распятие Мессии! Таким неразумием была запечатлена в глазах мудрецов всем известная проповедь Апостолов о Христе (khrogma поставлено с членом toϋ) - Верующих. Вера - вот та новая духовная сила, которую Бог призывает теперь к деятельности вместо разума. На проявление Божественной любви человек должен отвечать теперь не актом рассуждения, а делом доверия. Бог требует теперь от человека не логических исследований, а преданности, сокрушенной совести и верующего сердца. - Т. о. общая мысль этого стиха такая. Люди не сумели воспользоваться как должно своим разумом для того, чтобы познать и найти себе спасение в этом, и потому Бог указал им новое средство ко спасению - веру в Него, веру в Распятого, какая представлялась для мудрецов совершенно неразумною, но которая действительно спасает тех, кто может ее воспитать в себе. Ап. здесь поясняет, почему он не сообщает Коринфянам того, что составляет продукт собственно человеческой мудрости: эта мудрость уже осуждена Богом на уничтожение!
Adam Clarke: Commentary on the Bible - 1831
1:21: For after that in the wisdom of God - Dr. Lightfoot observes, "That σοφια του Θεου, the wisdom of God, is not to be understood of that wisdom which had God for its author, but that wisdom which had God for its object. There was, among the heathen, σοφια της φυσεως, wisdom about natural things, that is, philosophy; and σοφια του Θεου, wisdom about God; that is, divinity. But the world in its divinity could not, by wisdom, know God." The plain meaning of this verse is, that the wise men of the world, especially the Greek philosophers, who possessed every advantage that human nature could have, independently of a Divine revelation, and who had cultivated their minds to the uttermost, could never, by their learning, wisdom, and industry, find out God; nor had the most refined philosophers among them just and correct views of the Divine nature, nor of that in which human happiness consists. The work of Lucretius, De Natura Rerum, and the work of Cicero, De Natura Deorum, are incontestable proofs of this. Even the writings of Plato and Aristotle have contributed little to remove the veil which clouded the understanding of men. No wisdom but that which came from God could ever penetrate and illuminate the human mind.
By the foolishness of preaching - By the preaching of Christ crucified, which the Gentiles termed μωρια, foolishness, in opposition to their own doctrines, which they termed σοφια, wisdom. It was not by the foolishness of preaching, literally, nor by the foolish preaching, that God saved the world; but by that Gospel which they called μωρια, foolishness; which was, in fact, the wisdom of God, and also the power of God to the salvation of them that believed.
Albert Barnes: Notes on the Bible - 1834
1:21: For after that - ἐπειδὴ epeidē. Since, or seeing that it is true that the world by wisdom knew not God. After all the experience of the world it was ascertained that human beings would never by their own wisdom come to the true knowledge of God, and it pleased him to devise another plan for salvation.
In the wisdom of God - This phrase is susceptible of two interpretations:
(1) The first makes it refer to "the wisdom of God" evinced in the works of creation - the demonstration of his existence and attributes found there, and, according to that, the apostle means to say, that the world by a survey of the works of God did not know him; or were, notwithstanding those works, in deep darkness. This interpretation is adopted by most commentators - by Lightfoot, Rosenmuller, Grotius, Calvin, etc. According to this interpretation, the word ἐν en (in) is to be translated "by" or "through."
(2) a second interpretation makes it refer to the wise arrangement or government of God, by which this was permitted. "For when, by the wise arrangement or government of God; after a full and fair trial of the native, unaided powers of man, it was ascertained that the true knowledge of God would not be arrived at by man, it pleased him," etc. This appears to be the correct interpretation, because it is the most obvious one, and because it suits the connection best. It is, according to this, a reason why God introduced a new method of saving people. This may be said to have been accomplished by a plan of God, which was wise, because:
(1) It was desirable that the powers of man should be fully tried before the new plan was introduced, in order to show that it was not dependent on human wisdom, that it was not originated by man, and that there was really need of such an interposition.
(2) because sufficient time had been furnished to make the experiment. An opportunity had been given for four thousand years, and still it had failed.
(3) because the experiment had been made in the most favorable circumstances. The human faculties had had time to ripen and expand; one generation had had an opportunity of profiting by the observation of its predecessor; and the most mighty minds had been brought to boar on the subject. If the sages of the east, and the profound philosophers of the west, had not been able to come to the true knowledge of God, it was in vain to hope that more profound minds could be brought to bear on it, or that more careful investigation would be bestowed on it. The experiment had been fairly made, and the result was before the world; see the notes at Rom. 1.
The world - The people of the world; particularly the philosophers of the world.
By wisdom - By their own wisdom, or by the united investigations of the works of nature.
Knew not God - Obtained not a true knowledge of him. Some denied his existence; some represented him under the false and abominable forms of idol worship; some ascribed to him horrid attributes; all showed that they had no true acquaintance with a God of purity, with a God who could pardon sin, or whose worship conduced to holiness of life; see the notes at Rom. 1.
It pleased God - God was disposed, or well pleased. The plan of salvation originated in his good pleasure, and was such as his wisdom approved. God chose this plan, so unlike all the plans of human beings.
By the foolishness of preaching - Not "by foolish preaching," but by the preaching of the cross, which was regarded as foolish and absurd by the people of the world. The plan is wise, but it has been esteemed by the mass of people, and was particularly so esteemed by the Greek philosophers, to be egregiously foolish and ridiculous; see the note at Co1 1:18.
To save them that believe - That believe in the Lord Jesus Christ; see the note at Mar 16:16. This was the speciality and essence of the plan of God, and this has appeared to the mass of people to be a plan devoid of wisdom and unworthy of God. The preaching of the cross which is thus esteemed foolishness, is made the means of saving them, because it sets forth God's only plan of mercy, and states the way in which lost sinners may become reconciled to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: in: Co1 1:24; Dan 2:20; Rom 11:33; Eph 3:10
the wisdom: Dr. Lightfoot well observes, "that σοφια [Strong's G4678], του [Strong's G5120], Θεου [Strong's G2316], the wisdom of God, is not to be understood of that wisdom which had God for its author, but of that wisdom which had God for its object. There was, among the heathen, σοφια [Strong's G4678], της φυσεως, wisdom about natural things, that is philosophy; and σοφια [Strong's G4678], του [Strong's G5120], Θεου [Strong's G2316], wisdom about God, that is, divinity. But the world, in its divinity, could not, by wisdom, know God." The wisest of the heathen had no just and correct views of the Divine nature; of which the works of Cicero and Lucretius are incontestable proofs.
the world: Mat 11:25; Luk 10:21; Rom 1:20-22, Rom 1:28
the foolishness: Co1 1:18
Geneva 1599
(23) For after that in the (q) wisdom of God the (r) world by wisdom knew not God, (24) it pleased God by the (s) foolishness of preaching to save them that believe.
(23) He shows that the pride of men was worthily punished by God, because they could not behold God, as they properly should have, in the most clear mirror of the wisdom of the world, and this wisdom is the workmanship of the world.
(q) By the world he means all men who are not born again, but remain as they were, when they were first born.
(r) In the workmanship of this world, which has the marvellous wisdom of God engraved on it, so that every man may behold it.
(24) The goodness of God is wonderful, for while he goes about to punish the pride of this world, he is very provident and careful for the salvation of it, and teaches men to become fools, so that they may be wise to God.
(s) So he calls the preaching of the Gospel, as the enemies supposed it to be: but in the mean time he taunts those very sharply who had rather charge God with folly than acknowledge their own, and crave pardon for it.
John Gill
For after that in the wisdom of God,.... These words contain a reason proving the infatuation of men, with respect to "the wisdom of God"; by which may be meant either Christ, who is the wisdom of God, was in the world, and yet the world of the Jews, and their chief Rabbins among them, with all their wisdom, neither knew him, nor God his Father; or the Gospel, which is also so called, and though this was come, both into the Jewish and Gentile world, yet neither of them, by their natural wisdom, knew the God of grace, so manifestly revealed in it; or rather the works of creation, in which there is such a visible display of the wisdom of God: yet "the world by wisdom knew not God"; the author of them: the Gentiles knew him not in any spiritual and saving manner, as in Christ, or the God of all grace; yea, they knew him not as the God of nature to be the one, only, true God; they knew him not so as to glorify him as God, or to worship him in a right way and manner: wherefore,
Tit pleased God by the foolishness of preaching to save them that believe; it was his purpose and decree within himself; it was his sovereign good will and pleasure; it was what he, without any motion from, or merit in the creature, resolved of himself from all eternity that he would "save", not the wise man, the Scribe, the disputer of this world, the rationalist, the talker, nor the worker, but "them that believe" in his Son; that look unto him, venture on him, and commit the care and keeping of their souls to him, however weak, mean, and despicable they may otherwise be; or whether they believe with a weak, or a strong faith, so be it, it is but true: the Ethiopic version reads, "that believe in this foolish doctrine"; and this he determined to do, and did, "by the foolishness of preaching"; or by that sort of preaching, which both for the matter of it, Christ, that itself, and the manner of it, the world reckons foolishness; and which are the things of the Father's grace in election, of the Son's grace in redemption, and the Spirit's in regeneration: so the wise men of the world, with all their wisdom, are left ignorant of God, and perish in their sins, whilst the Gospel they despise is the power of God unto salvation to all that believe in Christ; this, through efficacious grace, becomes the means of regenerating and quickening men, showing them their need of salvation, and where it is, and of working faith in them to look to Christ for it.
John Wesley
For since in the wisdom of God - According to his wise disposals, leaving them to make the trial. The world - Whether Jewish or gentile, by all its boasted wisdom knew not God - Though the whole creation declared its Creator, and though he declared himself by all the prophets; it pleased God, by a way which those who perish count mere foolishness, to save them that believe.
Robert Jamieson, A. R. Fausset and David Brown
after that--rather, "whereas."
in the wisdom of God--in the wise arrangement of God.
world by wisdom--rather, "by its wisdom," or "its philosophy" (Jn 1:10; Rom 1:28).
knew not God--whatever other knowledge it attained (Acts 17:23, Acts 17:27). The deistic theory that man can by the light of nature discover his duty to God, is disproved by the fact that man has never discovered it without revelation. All the stars and moon cannot make it day; that is the prerogative of the sun. Nor can nature's highest gifts make the moral day arise; that is the office of Christ. Even the Jew missed this knowledge, in so far as he followed after mere carnal world wisdom.
Tit pleased God--Paul refers to Jesus' words (Lk 10:21).
by the foolishness of preaching--by that preaching which the world (unbelieving Jews and Gentiles alike) deem foolishness.
save them that believe-- (Rom 1:16).
1:221:22: Իսկ որովհետեւ Հրեայք նշա՛ն հայցեն, եւ հեթանոսք իմաստութիւն խնդրեն[3637]. [3637] Ոմանք. Հրէայքն նշան... եւ հեթանոսքն զիմաստութիւն։
22 Իսկ որովհետեւ հրեաները նշան են հայցում, եւ հեթանոսները իմաստութիւն են փնտռում,
22 Վասն զի Հրեաները նշան կ’ուզեն եւ Յոյները իմաստութիւն կը փնտռեն.
Իսկ որովհետեւ Հրեայք նշան հայցեն, եւ հեթանոսք իմաստութիւն խնդրեն:

1:22: Իսկ որովհետեւ Հրեայք նշա՛ն հայցեն, եւ հեթանոսք իմաստութիւն խնդրեն[3637].
[3637] Ոմանք. Հրէայքն նշան... եւ հեթանոսքն զիմաստութիւն։
22 Իսկ որովհետեւ հրեաները նշան են հայցում, եւ հեթանոսները իմաստութիւն են փնտռում,
22 Վասն զի Հրեաները նշան կ’ուզեն եւ Յոյները իմաստութիւն կը փնտռեն.
zohrab-1805▾ eastern-1994▾ western am▾
1:2222: Ибо и Иудеи требуют чудес, и Еллины ищут мудрости;
1:22  ἐπειδὴ καὶ ἰουδαῖοι σημεῖα αἰτοῦσιν καὶ ἕλληνες σοφίαν ζητοῦσιν,
1:22. ἐπειδὴ (Upon-if-then) καὶ (and) Ἰουδαῖοι ( Iouda-belonged ) σημεῖα (to-signlets-of) αἰτοῦσιν (they-appeal-unto) καὶ (and) Ἕλληνες (Hellians) σοφίαν (to-a-wisdoming-unto) ζητοῦσιν: (they-seek-unto)
1:22. quoniam et Iudaei signa petunt et Graeci sapientiam quaeruntFor both the Jews require signs: and the Greeks seek after wisdom.
1:22. For the Jews ask for signs, and the Greeks seek wisdom.
1:22. For the Jews require a sign, and the Greeks seek after wisdom:
1:22. For the Jews ask for signs, and the Greeks seek wisdom.
1:22. For the Jews require a sign, and the Greeks seek after wisdom:
1:22 For the Jews require a sign, and the Greeks seek after wisdom:
22: Ибо и Иудеи требуют чудес, и Еллины ищут мудрости;
1:22  ἐπειδὴ καὶ ἰουδαῖοι σημεῖα αἰτοῦσιν καὶ ἕλληνες σοφίαν ζητοῦσιν,
1:22. quoniam et Iudaei signa petunt et Graeci sapientiam quaerunt
For both the Jews require signs: and the Greeks seek after wisdom.
1:22. For the Jews ask for signs, and the Greeks seek wisdom.
1:22. For the Jews require a sign, and the Greeks seek after wisdom:
1:22. For the Jews ask for signs, and the Greeks seek wisdom.
1:22. For the Jews require a sign, and the Greeks seek after wisdom:
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-23: Проповедь о Христе распятом явилась неприемлемою для иудеев, потому что они искали в Мессии силы, способности творить чудесные знамения (Мк VIII:11: и сл. ). Для греческого же культурного мира важнее всего в новой религии была ее сообразность с требованиями разума; они хотели в религии видеть мудрость, хотя бы небесного, а не земного происхождения. Между тем Ап. проповедывал, что Христос был распят. Это было совершенно несогласно с понятием иудеев о Мессии - великом царе и победителе своих врагов, грекам же казалась вся эта история простой басней. - Но не делал ли Христос знамений для иудеев? Да, делал, но все Его знамения и чудеса изгладились из их памяти, когда они увидели Его висящим на кресте. Они, конечно, подумали тогда, что раньше Он обманывал их Своими чудесами или же Сам был орудием диавольской силы.
Adam Clarke: Commentary on the Bible - 1831
1:22: For the Jews require a sign - Instead of σημειον, a sign, ABCDEFG, several others, both the Syriac, Coptic, Vulgate, and Itala, with many of the fathers, have σημεια, signs; which reading, as undoubtedly genuine, Griesbach has admitted into the text. There never was a people in the universe more difficult to be persuaded of the truth than the Jews: and had not their religion been incontestably proved by the most striking and indubitable miracles, they never would have received it. This slowness of heart to believe, added to their fear of being deceived, induced them to require miracles to attest every thing that professed to come from God. They were a wicked and adulterous generation, continually seeking signs, and never saying, It is enough. But the sign which seems particularly referred to here is the assumption of secular power, which they expected in the Messiah; and because this sign did not appear in Christ, therefore they rejected him.
And the Greeks seek after wisdom - Such wisdom, or philosophy, as they found in the writings of Cicero, Seneca, Plato, etc., which was called philosophy, and which came recommended to them in all the beauties and graces of the Latin and Greek languages.
Albert Barnes: Notes on the Bible - 1834
1:22: For the Jews require a sign - A miracle, a prodigy, an evidence of divine interposition. This was the characteristic of the Jewish people. God had manifested himself to them by miracles and wonders in a remarkable manner in past times, and they greatly prided themselves on that fact, and always demanded it when any new messenger came to them, professing to be sent from God. This propensity they often evinced in their contact with the Lord Jesus; Mat 12:38; Mat 16:1; Mar 8:11; Luk 11:16; Luk 12:54-56. Many mss., instead of "sign" here in the singular, read "signs" in the plural; and Griesbach has introduced that reading into the text. The sense is nearly the same, and it means that it was a characteristic of the Jews to demand the constant exhibition of miracles and wonders; and it is also implied here, I think, by the reasoning of the apostle, that they believed that the communication of such signs to them as a people, would secure their salvation, and they therefore despised the simple preaching of a crucified Messiah. They expected a Messiah that should come with the exhibition of some stupendous signs and wonders from heaven (Mat 12:38, etc., as above); they looked for the displays of amazing power in his coming, and they anticipated that he would deliver them from their enemies by mere power; and they, therefore, were greatly offended Co1 1:23, by the simple doctrine of a crucified Messiah.
And the Greeks ... - Perhaps this means the pagan in general, in opposition to the Jews; see the note at Rom 1:16. It was, however, especially the characteristic of the Greek philosophers. They seek for schemes of philosophy and religion that shall depend on human wisdom, and they therefore despise the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: the Jews: Mat 12:38, Mat 12:39, Mat 16:1-4; Mar 8:11; Luk 11:16, Luk 11:20; Joh 2:18, Joh 4:28
the Greeks: Act 17:18-21
Geneva 1599
(25) For the Jews require a sign, and the Greeks seek after wisdom:
(25) A declaration of that which he said: that the preaching of the Gospel is foolish. It is foolish, he says, to those whom God has not endued with new light, that is to say, to all men being considered in themselves: for the Jews require miracles, and the Greeks arguments, which they may comprehend by their intellect and wisdom: and therefore they do not believe the Gospel, and also mock it. Nonetheless, in this foolish preaching there is the great power and wisdom of God, but such that only those who are called perceive: God showing most plainly, that even then when mad men think him most foolish, he is far wiser than they are, and that he surmounts all their might and power, when he uses most vile and abject things, as it has appeared in the fruit of the preaching of the Gospel.
John Gill
For the Jews require a sign,.... The Jews had always been used to miracles, in confirmation of the mission of the prophets sent unto them, and therefore insisted on a sign proving Jesus to be the true Messiah; except signs and wonders were wrought, they would not believe; and though miracles were wrought in great numbers, and such as never man did, they remained incredulous, and persisted in demanding a sign from heaven, and in their own way; and it was told them that no other sign should be given them, but that of the prophet Jonah, by which was signified the resurrection of Christ from the dead; this was given them, and yet they believed not, but went on to require a sign still; nothing but miracles would do with them, and they must be such as they themselves pleased: the Alexandrian copy, and some others, and the Vulgate Latin version, read "signs", in the plural number:
and the Greeks seek after wisdom; the wisdom of the world, natural wisdom, philosophy, the reason of things, the flowers of rhetoric, the ornaments of speech, the beauties of oratory, the justness of style and diction; as for doctrines they regarded none, but such as they could comprehend with, and account for by their carnal reason, everything else they despised and exploded. Hence we often read (l) of , "the Grecian wisdom", or wisdom of the Greeks; which, the Jews say (m), lay in metaphors and dark sayings, which were not understood but by them that were used to it; the study of it was forbidden by them, though some of their Rabbins were conversant with it (n),
(l) T. Bab Menachot, fol 99. 2. Bava Kama, fol. 82. 2. (m) Maimon & Bartenora in Misn. Sota, c. 9. sect. 14. (n) Shalshelet Hakabala, fol. 25. 1. Ganz. Tzemach David, par. 3. fol. 31. 2.
John Wesley
For whereas the Jews demand of the apostles, as they did of their Lord, more signs still, after all they have seen already; and the Greeks, or gentiles, seek wisdom - The depths of philosophy, and the charms of eloquence.
Robert Jamieson, A. R. Fausset and David Brown
For--literally, "Since," seeing that. This verse illustrates how the "preaching" of Christ crucified came to be deemed "foolishness" (1Cor 1:21).
a sign--The oldest manuscripts read "signs." The singular was a later correction from Mt 12:38; Mt 16:1; Jn 2:18. The signs the Jews craved for were not mere miracles, but direct tokens from heaven that Jesus was Messiah (Lk 11:16).
Greeks seek . . . wisdom--namely, a philosophic demonstration of Christianity. Whereas Christ, instead of demonstrative proof, demands faith on the ground of His word, and of a reasonable amount of evidence that the alleged revelation is His word. Christianity begins not with solving intellectual difficulties, but with satisfying the heart that longs for forgiveness. Hence not the refined Greeks, but the theocratic Jews were the chosen organ for propagating revelation. Again, intellectual Athens (Acts 17:18-21, &c.) received the Gospel less readily than commercial Corinth.
1:231:23: մեք քարոզեսցուք զխաչելեա՛լն Քրիստոս, Հրէից գայթագղութիւն, եւ հեթանոսաց յիմարութիւն.
23 մենք քարոզում ենք խաչուած Քրիստոսին՝ ի գայթակղութիւն հրեաների եւ ի յիմարութիւն հեթանոսների.
23 Իսկ մենք կը քարոզենք խաչեալ Քրիստոսը, ինչ որ Հրեաներուն գայթակղութիւն ու Յոյներուն յիմարութիւն է։
մեք քարոզեսցուք զխաչելեալն Քրիստոս, Հրէից գայթակղութիւն եւ հեթանոսաց յիմարութիւն:

1:23: մեք քարոզեսցուք զխաչելեա՛լն Քրիստոս, Հրէից գայթագղութիւն, եւ հեթանոսաց յիմարութիւն.
23 մենք քարոզում ենք խաչուած Քրիստոսին՝ ի գայթակղութիւն հրեաների եւ ի յիմարութիւն հեթանոսների.
23 Իսկ մենք կը քարոզենք խաչեալ Քրիստոսը, ինչ որ Հրեաներուն գայթակղութիւն ու Յոյներուն յիմարութիւն է։
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1:2323: а мы проповедуем Христа распятого, для Иудеев соблазн, а для Еллинов безумие,
1:23  ἡμεῖς δὲ κηρύσσομεν χριστὸν ἐσταυρωμένον, ἰουδαίοις μὲν σκάνδαλον ἔθνεσιν δὲ μωρίαν,
1:23. ἡμεῖς (we) δὲ (moreover) κηρύσσομεν (we-herald) Χριστὸν (to-Anointed) ἐσταυρωμένον, (to-having-had-come-to-be-en-staked," Ἰουδαίοις ( unto-Iouda-belonged ) μὲν (indeed) σκάνδαλον (to-cumbered,"ἔθνεσιν (unto-nations) δὲ (moreover) μωρίαν, (to-a-dulling-unto,"
1:23. nos autem praedicamus Christum crucifixum Iudaeis quidem scandalum gentibus autem stultitiamBut we preach Christ crucified: unto the Jews indeed a stumblingblock, and unto the Gentiles foolishness:
1:23. But we are preaching Christ crucified. Certainly, to the Jews, this is a scandal, and to the Gentiles, this is foolishness.
1:23. But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
1:23. But we are preaching Christ crucified. Certainly, to the Jews, this is a scandal, and to the Gentiles, this is foolishness.
1:23. But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
1:23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness:
23: а мы проповедуем Христа распятого, для Иудеев соблазн, а для Еллинов безумие,
1:23  ἡμεῖς δὲ κηρύσσομεν χριστὸν ἐσταυρωμένον, ἰουδαίοις μὲν σκάνδαλον ἔθνεσιν δὲ μωρίαν,
1:23. nos autem praedicamus Christum crucifixum Iudaeis quidem scandalum gentibus autem stultitiam
But we preach Christ crucified: unto the Jews indeed a stumblingblock, and unto the Gentiles foolishness:
1:23. But we are preaching Christ crucified. Certainly, to the Jews, this is a scandal, and to the Gentiles, this is foolishness.
1:23. But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
1:23. But we are preaching Christ crucified. Certainly, to the Jews, this is a scandal, and to the Gentiles, this is foolishness.
1:23. But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
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Adam Clarke: Commentary on the Bible - 1831
1:23: But we - Apostles, differing widely from these Gentile philosophers: -
Preach Christ crucified - Call on men, both Jews and Gentiles, to believe in Christ, as having purchased their salvation by shedding his blood for them.
Unto the Jews a stumbling block - Because Jesus came meek, lowly, and impoverished; not seeking worldly glory, nor affecting worldly pomp; whereas they expected the Messiah to come as a mighty prince and conqueror; because Christ did not come so, they were offended at him. Out of their own mouths, we may condemn the gainsaying Jews. In Sohar Chadash, fol. 26, the following saying is attributed to Moses, relative to the brazen serpent: "Moses said, This serpent is a stumbling block to the world. The holy blessed God answered: Not at all, it shall be for punishment to sinners, and life to upright men." This is a proper illustration of the apostle's words.
Unto the Greeks foolishness - Because they could not believe that proclaiming supreme happiness through a man that was crucified at Judea as a malefactor could ever comport with reason and common sense; for both the matter and manner of the preaching were opposite to every notion they had formed of what was dignified and philosophic. In Justin Martyr's dialogue with Trypho the Jew we have these remarkable words, which serve to throw light on the above. "Your Jesus," says Trypho, "having fallen under the extreme curse of God, we cannot sufficiently admire how you can expect any good from God, who place your hopes επ' ανθρωπον σταυρωθεντα, upon a man that was Crucified." The same writer adds: "They count us mad, that after the eternal God, the Father of all things, we give the second place, ανθρωπῳ σταυρωθεντι, to a man that was crucified." "Where is your understanding," said the Gentiles, "who worship for a god him who was crucified?" Thus Christ crucified was to the Jews a stumbling block, and to the Greeks foolishness. See Whitby on this verse.
Albert Barnes: Notes on the Bible - 1834
1:23: But we - We who are Christian preachers make Christ crucified the grand subject of our instructions and our aims in contradistinction from the Jew and the Greek. They seek, the one miracles, the other wisdom, we glory only in the cross.
Christ crucified - The word Christ, the anointed, is the same as the Hebrew name Messiah. The emphasis in this expression is on the word "crucified." The Jews would make the Messiah whom they expected no less an object of glorifying than the apostles, but they spurned the doctrine that he was to be crucified. Yet in that the apostles boasted; proclaiming him crucified, or "having been crucified" as the only hope of man. This must mean more than that Christ was distinguished for moral worth, more than that he died as a martyr; because if that were all, no reason could be given why the cross should be made so prominent an object. It must mean that Christ was crucified for the sins of people, as an atoning sacrifice in the place of sinners. "We proclaim a crucified. Messiah as the only redeemer of lost people."
To the Jews a stumbling-block - The word "stumbling-block" (σκάνδαλον skandalon) means properly anything in the way over which one may fall; then anything that gives offence, or that causes one to fall into sin. Here it means that to the Jews, the doctrine that the Messiah was to be crucified gave great offence; excited, irritated, and exasperated them; that they could not endure the doctrine, and treated it with scorn. Compare the Rom 9:33 note; Pe1 2:8 note. It is well known that to the Jews no doctrine was more offensive than this, that the Messiah was to be put to death, and that there was to be salvation in no other way. It was so in the times of the apostles, and it has been so since. They have, therefore, usually called the Lord Jesus, by way of derision, "תלוי Tolwiy, the man that was hanged," that is, on a cross; and Christians they have usually denominated, for the same reason, צבדי תלוי 'Abday Tolwiy, servants of the man that was hanged." The reasons of this feeling are obvious:
(1) They had looked for a magnificent temporal prince; but the doctrine that their Messiah was crucified, dashed all their expectations. And they regarded it with contempt and scorn, just in proportion as their hopes had been elevated, and these high expectations cherished.
(2) they had the common feelings of all people, the native feelings of pride, and self-righteousness, by which they rejected the doctrine that we are dependent for salvation on one who was crucified.
(3) they regarded Jesus as one given over by God for an enormous attempt at imposition, as having been justly put to death; and the object of the curse of the Almighty. Isa 53:4, "we did esteem him stricken, smitten of God." They endeavored to convince themselves that he was the object of the divine dereliction and abhorrence; and they, therefore, rejected the doctrine of the cross with the deepest feelings of detestation.
To the Greeks - To the Gentiles in general. So the Syriac, the Vulgate, the Arabic, and the Aethiopic versions all read it. The term "Greek" denotes all who were not Jews; thus the phrase, "the Jews and the Greeks" comprehended the whole human family, Co1 1:22.
Foolishness - See the note at Co1 1:18. They regarded it as folly:
(1) Because they esteemed the whole account a fable, and an imposition;
(2) It did not accord with their own views of the way of elevating the condition of man;
(3) They saw no efficacy in the doctrine, no tendency in the statement that a man of humble birth was put to death in an ignominious manner in Judea, to make people better, or to receive pardon.
(4) they had the common feelings of unrenewed human nature; blind to the beauty of the character of Christ, and blind to the design of his death; and they therefore regarded the whole statement as folly.
We may remark here, that the feelings of the Jews and of the Greeks on this subject, are the common feelings of people. Everywhere sinners have the same views of the cross; and everywhere the human heart, if left to itself, rejects it, as either a stumbling-block or as folly. But the doctrine should be preached, though it is an offence, and though it appears to be folly. It is the only hope of man; and by the preaching of the cross alone can sinners be saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: we: Co1 1:18, Co1 2:2; Luk 24:46, Luk 24:47; Act 7:32-35, Act 10:39-43; Co2 4:5; Gal 3:1, Gal 6:14; Eph 3:8
unto the Jews: Isa 8:14, Isa 8:15; Mat 11:6, Mat 13:57; Luk 2:34; Joh 6:53-66; Rom 9:32, Rom 9:33; Gal 5:11; Pe1 2:8
foolishness: Co1 1:28, Co1 2:14
John Gill
But we preach Christ crucified,.... Regardless of the sentiments and opinions of Jews and Gentiles, of what the one required and the other sought after; and in opposition to all their senseless and groundless cavils, the apostle and his fellow ministers continued preaching the doctrine of salvation by a crucified Christ, and him only; though it was
unto the Jews a stumblingblock; as was prophesied it should be, and as it came to pass; for they not only stumbled at the meanness of his birth, parentage, and education, at his ministry, miracles, company and audience; but especially at his sufferings and death: it was a stumbling to them that he should die at all, for they understood out of their law, that Christ should abide for ever; and it was more so that he should die the death of the cross, by which, according to their law, he appeared to be accursed; and most of all this was stumbling to them, because they expected a temporal kingdom to be set up by him:
and unto the Greeks foolishness; as that the Son of God should be crucified; that riches should come through his poverty, and men be brought to a kingdom and glory through one so mean and abject; that there should be life for men in his death, and salvation through his crucifixion, or the shameful death of the cross; that blessings should come through his being made a curse; and that his death should be an expiatory sacrifice for the sins of men; and that justification should be by one that was condemned; and peace and pardon should be by his blood; and that he should be raised again from the dead. These things were the subject of their ridicule and banter, and, in their opinion, deserved rather to be laughed at than credited. The Alexandrian copy, and others, and the Vulgate and all the Oriental versions, read, "unto the Gentiles".
John Wesley
We go on to preach, in a plain and historical, not rhetorical or philosophical, manner, Christ crucified, to the Jews a stumblingblock - Just opposite to the "signs" they demand. And to the Greeks foolishness - A silly tale, just opposite to the wisdom they seek.
Robert Jamieson, A. R. Fausset and David Brown
we--Paul and Apollos.
Christ crucified--The Greek expresses not the mere fact of His crucifixion, but the permanent character acquired by the transaction, whereby He is now a Saviour (Gal 3:1) crucified was the stone on which the Jews stumbled (Mt 21:44). The opposition of Jew and Gentile alike shows that a religion so seemingly contemptible in its origin could not have succeeded if it had not been divine.
unto the Greeks--the oldest manuscripts read "unto the Gentiles."
1:241:24: բայց նոցին իսկ կոչեցելոցն Հրէից եւ հեթանոսաց, զՔրիստոս՝ Աստուծոյ զօրութիւն, եւ Աստուծոյ իմաստութիւն։
24 բայց նրանց համար, որ կանչուած են, հրեաներ թէ հեթանոսներ, Քրիստոսը Աստծու զօրութիւնն ու Աստծու իմաստութիւնն է.
24 Բայց անոնց որ կանչուած են, թէ՛ Հրեայ եւ թէ՛ Յոյն, Քրիստոսը՝ Աստուծոյ զօրութիւնը եւ Աստուծոյ իմաստութիւնն է։
բայց նոցին իսկ կոչեցելոցն Հրէից եւ հեթանոսաց, զՔրիստոս` Աստուծոյ զօրութիւն եւ Աստուծոյ իմաստութիւն:

1:24: բայց նոցին իսկ կոչեցելոցն Հրէից եւ հեթանոսաց, զՔրիստոս՝ Աստուծոյ զօրութիւն, եւ Աստուծոյ իմաստութիւն։
24 բայց նրանց համար, որ կանչուած են, հրեաներ թէ հեթանոսներ, Քրիստոսը Աստծու զօրութիւնն ու Աստծու իմաստութիւնն է.
24 Բայց անոնց որ կանչուած են, թէ՛ Հրեայ եւ թէ՛ Յոյն, Քրիստոսը՝ Աստուծոյ զօրութիւնը եւ Աստուծոյ իմաստութիւնն է։
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1:2424: для самих же призванных, Иудеев и Еллинов, Христа, Божию силу и Божию премудрость;
1:24  αὐτοῖς δὲ τοῖς κλητοῖς, ἰουδαίοις τε καὶ ἕλλησιν, χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν·
1:24. αὐτοῖς (unto-them) δὲ (moreover) τοῖς (unto-the-ones) κλητοῖς , ( unto-called ," Ἰουδαίοις ( unto-Iouda-belonged ) τε (also) καὶ (and) Ἕλλησιν, (unto-Hellians,"Χριστὸν (to-Anointed) θεοῦ (of-a-Deity) δύναμιν (to-an-ability) καὶ (and) θεοῦ (of-a-Deity) σοφίαν. (to-a-wisdoming-unto)
1:24. ipsis autem vocatis Iudaeis atque Graecis Christum Dei virtutem et Dei sapientiamBut unto them that are called, both Jews and Greeks, Christ, the power of God and the wisdom of God.
1:24. But to those who have been called, Jews as well as Greeks, the Christ is the virtue of God and the wisdom of God.
1:24. But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
1:24. But to those who have been called, Jews as well as Greeks, the Christ is the virtue of God and the wisdom of God.
1:24. But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
1:24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God:
24: для самих же призванных, Иудеев и Еллинов, Христа, Божию силу и Божию премудрость;
1:24  αὐτοῖς δὲ τοῖς κλητοῖς, ἰουδαίοις τε καὶ ἕλλησιν, χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν·
1:24. ipsis autem vocatis Iudaeis atque Graecis Christum Dei virtutem et Dei sapientiam
But unto them that are called, both Jews and Greeks, Christ, the power of God and the wisdom of God.
1:24. But to those who have been called, Jews as well as Greeks, the Christ is the virtue of God and the wisdom of God.
1:24. But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
1:24. But to those who have been called, Jews as well as Greeks, the Christ is the virtue of God and the wisdom of God.
1:24. But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Но те же иудеи и еллины, которым проповедь о кресте представлялась неразумием, совершенно иначе смотрят на крест, как скоро они становятся верующими. Последних называет здесь Ап. призванными, выдвигая таким образом на вид божественную деятельность - призвание - пред человеческой - усвоением чрез веру истин Евангелия. - Христос является Божиею силою и Божиею премудростью. Бог есть Творец, а во Христе мы становимся новым творением(Еф IV:24) - в этом сказывается Божия сила, Божие всемогущество. С другой стороны Бог есть сама премудрость, а в Господе Иисусе Христе открыты все тайны вечной Божественной премудрости (Еф I:8, 9).
Adam Clarke: Commentary on the Bible - 1831
1:24: But unto them which are called - Τοις κλητοις. Those, both of Jews and Greeks, who were by the preaching of the Gospel called or invited to the marriage feast, and have accordingly believed in Christ Jesus; they prove this doctrine to be divinely powerful, to enlighten and convert the soul, and to be a proof of God's infinite wisdom, which has found out such an effectual way to glorify both his justice and mercy, and save, to the uttermost, all that come to him through Christ Jesus. The called, or invited, κλητοι, is a title of genuine Christians, and is frequently used in the New Testament. Ἁγιοι, saints, is used in the same sense.
Albert Barnes: Notes on the Bible - 1834
1:24: But unto them which are called - To all true Christians. See the note at Co1 1:9.
Both Jews and Greeks - Whether originally of Jewish or Gentile extraction, they have here a common, similar view of the crucified Saviour.
Christ the power of God - Christ appears to them as the power of God; or it is through him that the power of salvation is communicated to them. See the note at Co1 1:18.
And the wisdom of God - The way in which God evinces his wisdom in the salvation of people. They see the plan to be wise. They see that it is adapted to the end. They see it to be suited to procure pardon, and sanctification, and eternal life. It is God's wise plan for the salvation of people; and it is seen by those who are Christians, to be adapted to this end. They see that there is a beauty in his character; an excellency in his doctrines; and an efficacy in his atonement, to secure their salvation. - We may remark on this verse:
(1) That when people become Christians, their hearts are changed. The views of Christians are here represented as diametrically opposite to those of other people. To one class, Christ is a stumbling-block; to others, folly; to Christians he is full of beauty. But those views of the Christian, can be obtained only by a change of heart. And the change from regarding an object or being as foolishness to regarding it as full of beauty, must be a radical and a mighty change.
(2) all Christians have similar views of the Saviour. It matters not whether they were Jew or Greek; it matters not whether they were born in a northern or southern clime - "whether an Indian or an African sun has burned upon them;" whether they speak the same or different languages; whether they were born amidst the same or different denominations of Christians; whether in the same or different countries; or whether they are people in the same or different Christian communities, they have the same views of the Saviour. They see him to be the power and the wisdom of God. They are united in him, and therefore united to each other; and should regard themselves as belonging to the same family, and as bound to the same eternal home.
(3) there is real efficacy in the plan of salvation. It is a scheme of power. It is adapted to the end, and is admirably suited to accomplish the great effects which God designs to accomplish. It is not a scheme intended to show its own imbecility, and the need of another and an independent agent to accomplish the work. All the effects which the Holy Spirit produces on the soul, are such, and only such, as the truth of the gospel is adapted to produce in the mind. The gospel is God's plan of putting forth power to save people. It seizes upon great elements in human nature; and is adapted to enlist them in the service of God. It is just suited to man as a being capable of reasoning and susceptible of emotion; as a being who maybe influenced by hope and fear; who may be excited and impelled to duty by conscience, and who may be roused from a state of lethargy and sin by the prospect of eternal life, and the apprehension of eternal death. "As such" it should always be preached - as a system "wise," and "adapted" to the great end in view, as a system most powerful and "mighty to the pulling down of strong holds."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: called: Co1 1:2, Co1 1:9; Luk 7:35; Rom 8:28-30, Rom 9:24
the power: Co1 1:18; Rom 1:4, Rom 1:16
the wisdom: Co1 1:30; Pro 8:1, Pro 8:22-30; Col 2:3
John Gill
But unto them which are called,.... Effectually, by the grace of God, not merely externally, but internally; these have other sentiments of Christ, and the doctrine of salvation by him; for being called out of darkness, and savingly illuminated by the Spirit of God, they see wisdom, beauty, glory, excellency, and suitableness in Christ, and in his Gospel; and having felt the power of it upon their souls, with them,
both Jews and Greeks, of whatsoever nation they be, and whatsoever their prejudices have been, Christ, to them is,
the power of God, and the wisdom of God: he is "the power of God"; this is opposed to the Jews who stumbled at his weakness, his sufferings and death, even the death of the cross; and is to be understood of him, not as God, in which sense he is Mighty, yea, the Almighty, and which appears by his works of creation and providence; but as Mediator, and of him in his low and mean estate, and even when he was crucified through weakness; in respect to that very thing in which he was weakness, and so stumbling, to others, he is to them that are called the power of God; as is clear by his bearing all the sins of his people in his own body, on the tree, the cross whereon he was crucified, and all the punishment due thereunto; and yet he failed not, nor was he discouraged, nor did he give out, till he had satisfied law and justice perfectly, and made a full end of sin, and an entire reconciliation for iniquity; as also by destroying, by his death, the devil, who had the power of death, and spoiling all his principalities and powers, triumphing over them on his cross; by redeeming his people from all their sins, and the curse of the law, and from him that was stronger than they; by abolishing death, and at last raising himself from the dead; all which show him, even when and "though" crucified, to be the power of God, or to be possessed of Almighty power; for these are things which a mere creature could never have done: and he is "the wisdom of God", also, in the account of these persons; and which likewise is to be understood, it being opposed to the opinions the Greeks had of him, not of him as the essential wisdom of God, as he is the wise Creator and Governor of the universe; but of him as Mediator, and in respect to that for which the Greeks accounted him foolishness: for in redemption and salvation by a crucified Christ, God hath abounded towards us in all wisdom and prudence: there is in this article a high display of the wisdom of God; for hereby justice was satisfied in that nature which sinned, and Satan destroyed in that nature which he himself had been the ruin of; hereby sin was condemned, and yet the sinner saved; pardon and justification came to be in a way of grace, and yet of strict justice; all the divine perfections harmonize, and are glorified, and God has hereby executed his wise designs and counsels of old; yea, even the wisdom of God is seen in Christ's dying the death of the cross, whereby he appeared to be made a curse for us, that he might redeem us from the curse of the law, and that the blessing of Abraham might come upon us.
John Wesley
But to them that are called - And obey the heavenly calling. Christ - With his cross, his death, his life, his kingdom. And they experience, first, that he is the power, then, that he is the wisdom, of God.
Robert Jamieson, A. R. Fausset and David Brown
called--(compare 1Cor 1:26). The same class as the "us which are (being) saved" (1Cor 1:18); the elect, who have obeyed the call; called effectually (Rom 8:28, Rom 8:30).
Christ--"Crucified" is not here added, because when the offense of the cross is overcome, "Christ" is received in all His relations, not only in His cross, but in His life and His future kingdom.
power--so meeting all the reasonable requirements of the Jews who sought "a sign." The cross (the death of a slave), which to the Jews (looking for a temporal Messiah) was a "stumbling-block," is really "the power of God" to the salvation of all who believe.
wisdom of God--so really exhibiting, and in the highest degree (if they would but see it), that which the Greeks sought after--wisdom (Col 2:3).
1:251:25: Զի յիմարն Աստուծոյ իմաստնագո՛յն է քան զմարդիկ. եւ տկարն Աստուծոյ զօրագո՛յն է քան զմարդիկ։
25 որովհետեւ Աստծու յիմարն աւելի իմաստուն է, քան մարդկային իմաստութիւնը, եւ Աստծու տկարն աւելի զօրեղ է, քան մարդկային զօրութիւնը:
25 Վասն զի Աստուծոյ յիմարը մարդոցմէ աւելի իմաստուն է եւ Աստուծոյ տկարը մարդոցմէ աւելի զօրաւոր է։
Զի յիմարն Աստուծոյ իմաստնագոյն է քան զմարդիկ, եւ տկարն Աստուծոյ զօրագոյն է քան զմարդիկ:

1:25: Զի յիմարն Աստուծոյ իմաստնագո՛յն է քան զմարդիկ. եւ տկարն Աստուծոյ զօրագո՛յն է քան զմարդիկ։
25 որովհետեւ Աստծու յիմարն աւելի իմաստուն է, քան մարդկային իմաստութիւնը, եւ Աստծու տկարն աւելի զօրեղ է, քան մարդկային զօրութիւնը:
25 Վասն զի Աստուծոյ յիմարը մարդոցմէ աւելի իմաստուն է եւ Աստուծոյ տկարը մարդոցմէ աւելի զօրաւոր է։
zohrab-1805▾ eastern-1994▾ western am▾
1:2525: потому что немудрое Божие премудрее человеков, и немощное Божие сильнее человеков.
1:25  ὅτι τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν, καὶ τὸ ἀσθενὲς τοῦ θεοῦ ἰσχυρότερον τῶν ἀνθρώπων.
1:25. ὅτι (To-which-a-one) τὸ (the-one) μωρὸν (dulled) τοῦ (of-the-one) θεοῦ (of-a-Deity) σοφώτερον (more-wisdomed) τῶν (of-the-ones) ἀνθρώπων (of-mankinds) ἐστίν, (it-be,"καὶ (and) τὸ (the-one) ἀσθενὲς (un-vigored) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἰσχυρότερον (more-force-held) τῶν (of-the-ones) ἀνθρώπων. (of-mankinds)
1:25. quia quod stultum est Dei sapientius est hominibus et quod infirmum est Dei fortius est hominibusFor the foolishness of God is wiser than men: and the weakness of God is stronger than men.
1:25. For what is foolishness to God is considered wise by men, and that which is weakness to God is considered strong by men.
1:25. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
1:25. For what is foolishness to God is considered wise by men, and that which is weakness to God is considered strong by men.
1:25. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
1:25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men:
25: потому что немудрое Божие премудрее человеков, и немощное Божие сильнее человеков.
1:25  ὅτι τὸ μωρὸν τοῦ θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν, καὶ τὸ ἀσθενὲς τοῦ θεοῦ ἰσχυρότερον τῶν ἀνθρώπων.
1:25. quia quod stultum est Dei sapientius est hominibus et quod infirmum est Dei fortius est hominibus
For the foolishness of God is wiser than men: and the weakness of God is stronger than men.
1:25. For what is foolishness to God is considered wise by men, and that which is weakness to God is considered strong by men.
1:25. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
1:25. For what is foolishness to God is considered wise by men, and that which is weakness to God is considered strong by men.
1:25. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Чтобы объяснить, каким образом немощное и юродивое с точки зрения человеческой было проявлением Божией силы и премудрости, Ап. говорит, что и вообще нельзя мудрость и силу Божию измерять по человеческой мерке. То, что кажется людям слабым и неразумным, на самом деле в руках Божиих является гораздо более действительным, чем все лучшие создания человеческие: оно мудрее, чем люди со всею их мудростью, и сильнее, чем люди со всею их силою. - Заметить следует, что Ап. здесь говорит только об отношении человеческой и Божией мудрости к делу человеческого спасения. Тут, действительно, все лучшие продукты человеческой мудрости не имеют никакой силы пред Божественным домостроительством, если они выступают самостоятельно, как соперники христианства в деле спасения людей. Но Ап. не отрицает высокого значения человеческой премудрости, как скоро она идет сама к свету Божественного откровения, подготовляя человека к усвоению спасения, даруемого Христом.
Adam Clarke: Commentary on the Bible - 1831
1:25: The foolishness of God is wiser, etc. - The meaning of these strong expressions is, that the things of God's appointment, which seem to men foolishness, are infinitely beyond the highest degree of human wisdom; and those works of God, which appear to superficial observers weak and contemptible, surpass all the efforts of human power. The means which God has appointed for the salvation of men are so wisely imagined and so energetically powerful, that all who properly use them shall be infallibly brought to the end - final blessedness, which he has promised to them who believe and obey.
Albert Barnes: Notes on the Bible - 1834
1:25: Because the foolishness of God - That which God appoints, requires, commands, does, etc., which appears to people to be foolish. The passage is not to be understood as affirming that it is really foolish or unwise; but that it appears so to people - Perhaps the apostle here refers to those parts of the divine administration where the wisdom of the plan is not seen; or where the reason of what God does is concealed.
Is wiser than men - Is better adapted to accomplish important ends, and more certainly effectual than the schemes of human wisdom. This is especially true of the plan of salvation - a plan apparently foolish to the mass of people - yet indubitably accomplishing more for the renewing of people, and for their purity and happiness, than all the schemes of human contrivance. They have accomplished nothing toward people's salvation; this accomplishes everything. They have always failed; this never fails.
The weakness of God - There is really no weakness in God, any more than there is folly. This must mean, therefore, the things of his appointment which appear weak and insufficient to accomplish the end. Such are these facts - that God should seek to save the world by Jesus of Nazareth, Who was supposed unable to save himself Mat 27:40-43; and that he should expect to save people by the gospel, by its being preached by people who were without learning, eloquence, wealth, fame, or power. The instruments were feeble; and people judged that this was owing to the weakness or lack of power in the God who appointed them.
Is stronger than men - Is able to accomplish more than the utmost might of man. The feeblest agency that God puts forth - so feeble as to be esteemed weakness - is able to effect more than the utmost might of man. The apostle here refers particularly to the work of redemption; but it is true everywhere. We may remark:
(1) That God often effects his mightiest plans by that which seems to men to be weak and even foolish. The most mighty Rev_olutions arise often from the slightest causes; his most vast operations are often connected with very feeble means. The Rev_olution of empires; the mighty effects of the pestilence; the advancement in the sciences, and arts, and the operations of nature, are often brought about by means apparently as little suited to accomplish the work as those which are employed in the plan of redemption.
(2) God is great. If his feeblest powers put forth, surpass the mightiest powers of man, how great must be his might. If the powers of man who rears works of art; who levels mountains and elevates vales; if the power which reared the pyramids, be as nothing when compared with the feeblest putting forth of divine power, how mighty must be his arm! How vast that strength which made, and which upholds the rolling worlds! How safe are his people in his hand! And how easy for him to crush all his foes in death!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:25: the foolishness: Co1 1:18, Co1 1:27-29; Exo 13:17, Exo 14:2-4; Jos 6:2-5; Jdg 7:2-8, Jdg 15:15, Jdg 15:16; Sa1 17:40-51; Kg1 20:14-22; Zac 4:6, Zac 4:7, Zac 12:7, Zac 12:8; Rom 11:33-36
John Gill
Because the foolishness of God,.... Not that there is any such thing as "foolishness" in God, nor the least degree of weakness in him; but the apostle means that which the men of the world esteem so, and therefore, by an ironical concession, calls it by those names; by which is intended either Christ, who, as crucified, is counted foolishness; yet he "is wiser than men": yea, even than Solomon, who was wiser than all men besides; Christ is greater than he in wisdom, having all the treasures of wisdom and knowledge in him; yea, in redemption by the blood of his cross, which is accounted such an egregious instance of folly, there is such a display of wisdom as surpasses all the wisdom of men and angels: and though he is, as crucified, esteemed as
the weakness of God, yet in this respect,
is stronger than men; stronger than the strong man armed; and has done that by his own arm, has brought salvation for his people, which neither men nor angels could ever have done: or all this may be understood of the Gospel of Christ, which is condemned as folly and weakness, and yet has infinitely more wisdom in it, than is to be found in the best concerted schemes of the wisest philosophers; and has had a greater influence on the minds and manners of men than theirs ever had; it is the manifold wisdom of God, and the power of God unto salvation. Moreover, these words may be applied to the saints, called in 1Cor 1:27.
the foolish and weak things of the world; and yet even these, in the business of salvation, how foolish soever they may be in other respects, are wiser than the wisest of men destitute of the grace of God; and however weak they are in themselves, in their own esteem, and in the account of others, they are able to do and suffer such things, through the strength of Christ that no other men in the world are able to perform or endure. The phrases here used seem to be a sort of proverbial ones; and the sense of them is, that whatever, in things divine and spiritual, has the appearance of folly and weakness, or is judged to be so by carnal men, is wiser and stronger not only than the wisdom and strength of men, but than men themselves with all their wisdom and strength. It is very likely, that proverbial expressions of this kind, with a little alteration, were used by the Jews. The advice the young men gave to Rehoboam is thus paraphrased by the Targumist (o), , "my weakness is stronger than the strength of my father"; which is very near the same with the last clause of this verse,
(o) In 2 Chron. x. 10.
John Wesley
Because the foolishness of God - The gospel scheme, which the world judge to be mere foolishness, is wiser than the wisdom of men; and, weak as they account it, stronger than all the strength of men.
Robert Jamieson, A. R. Fausset and David Brown
foolishness of God--that is, God's plan of salvation which men deem "foolishness."
weakness of God--Christ "crucified through weakness" (2Cor 13:4, the great stumbling-block of the Jews), yet "living by the power of God." So He perfects strength out of the weakness of His servants (1Cor 2:3; 2Cor 12:9).
1:261:26: Թէպէտ եւ զձե՛ր իսկ կոչումնդ տեսէք ե՛ղբարք, զի ո՛չ բազում իմաստունք ըստ մարմնոյ, եւ ո՛չ բազում հզօրք, եւ ո՛չ բազում ազնուականք[3638]. [3638] Ոմանք. Իսկ կոչումն. կամ՝ զկոչումնդ։
26 Իրաւ որ, եղբայրնե՛ր, ձեր իսկ կոչումին նայեցէ՛ք. ըստ մարմնի՝ ոչ շատ իմաստուններ, ոչ շատ հզօրներ եւ ոչ շատ ազնուականներ կանչուեցին.
26 Արդարեւ, դուք ձեր կոչումը կը տեսնէք, ե՛ղբայրներ, որ ոչ թէ մարմնի կողմանէ շատ իմաստուններ եւ ոչ թէ շատ զօրաւորներ եւ ոչ թէ շատ ազնուականներ կանչուեցան.
Թէպէտ եւ զձեր իսկ կոչումնդ տեսէք, եղբարք, զի ոչ բազում իմաստունք ըստ մարմնոյ, եւ ոչ բազում հզօրք, եւ ոչ բազում ազնուականք:

1:26: Թէպէտ եւ զձե՛ր իսկ կոչումնդ տեսէք ե՛ղբարք, զի ո՛չ բազում իմաստունք ըստ մարմնոյ, եւ ո՛չ բազում հզօրք, եւ ո՛չ բազում ազնուականք[3638].
[3638] Ոմանք. Իսկ կոչումն. կամ՝ զկոչումնդ։
26 Իրաւ որ, եղբայրնե՛ր, ձեր իսկ կոչումին նայեցէ՛ք. ըստ մարմնի՝ ոչ շատ իմաստուններ, ոչ շատ հզօրներ եւ ոչ շատ ազնուականներ կանչուեցին.
26 Արդարեւ, դուք ձեր կոչումը կը տեսնէք, ե՛ղբայրներ, որ ոչ թէ մարմնի կողմանէ շատ իմաստուններ եւ ոչ թէ շատ զօրաւորներ եւ ոչ թէ շատ ազնուականներ կանչուեցան.
zohrab-1805▾ eastern-1994▾ western am▾
1:2626: Посмотрите, братия, кто вы, призванные: не много [из вас] мудрых по плоти, не много сильных, не много благородных;
1:26  βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοί, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοί, οὐ πολλοὶ εὐγενεῖς·
1:26. Βλέπετε (Ye-view) γὰρ (therefore) τὴν (to-the-one) κλῆσιν (to-a-calling) ὑμῶν, (of-ye," ἀδελφοί , ( Brethrened ,"ὅτι (to-which-a-one) οὐ (not) πολλοὶ ( much ) σοφοὶ ( wisdomed ) κατὰ (down) σάρκα, (to-a-flesh,"οὐ (not) πολλοὶ ( much ) δυνατοί , ( able ,"οὐ (not) πολλοὶ ( much ) εὐγενεῖς : ( goodly-kindreded )
1:26. videte enim vocationem vestram fratres quia non multi sapientes secundum carnem non multi potentes non multi nobilesFor see your vocation, brethren, that there are not many wise according to the flesh, not many mighty, not many noble.
1:26. So take care of your vocation, brothers. For not many are wise according to the flesh, not many are powerful, not many are noble.
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]:
1:26. So take care of your vocation, brothers. For not many are wise according to the flesh, not many are powerful, not many are noble.
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]:
1:26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble:
26: Посмотрите, братия, кто вы, призванные: не много [из вас] мудрых по плоти, не много сильных, не много благородных;
1:26  βλέπετε γὰρ τὴν κλῆσιν ὑμῶν, ἀδελφοί, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοί, οὐ πολλοὶ εὐγενεῖς·
1:26. videte enim vocationem vestram fratres quia non multi sapientes secundum carnem non multi potentes non multi nobiles
For see your vocation, brethren, that there are not many wise according to the flesh, not many mighty, not many noble.
1:26. So take care of your vocation, brothers. For not many are wise according to the flesh, not many are powerful, not many are noble.
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]:
1:26. So take care of your vocation, brothers. For not many are wise according to the flesh, not many are powerful, not many are noble.
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]:
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Что Бог не нуждался для осуществления Своих планов в мирской мудрости, об этом говорит и то, кого Он главным образом призвал при основании Церкви в Коринфе. Это были главным образом рабочие из гаваней Коринфских, разные корабельщики и другие люди низших слоев общества, которые не могли похвалиться ни знатностью, ни могуществом, ни благородством происхождения.
Adam Clarke: Commentary on the Bible - 1831
1:26: Ye see your calling - Την κλησιν. The state of grace and blessedness to which ye are invited. I think, βλεπετε την κλησιν, etc., should be read in the imperative: Take heed to, or consider your calling, brethren; that (ὁτι) not many of you are wise after the flesh, not many mighty, not many noble: men is not in the original, and Paul seems to allude to the Corinthian believers in particular. This seems to have been said in opposition to the high and worldly notions of the Jews, who assert that the Divine Spirit never rests upon any man, unless he be wise, powerful, and rich. Now this Divine Spirit did rest upon the Christians at Corinth, and yet these were, in the sense of the world, neither wise, rich, nor noble. We spoil, if not corrupt the apostle's meaning, by adding are called, as if God did not send his Gospel to the wise, the powerful, and the noble, or did not will their salvation. The truth is, the Gospel has an equal call to all classes of men; but the wise, the mighty, and the noble, are too busy, or too sensual, to pay any attention to an invitation so spiritual and so Divine; and therefore there are few of these in the Church of Christ in general.
Albert Barnes: Notes on the Bible - 1834
1:26: For ye see your calling - You know the general character and condition of those who are Christians among you, that they have not been generally taken from the wise, the rich, and the learned, but from humble life. The design of the apostle here is, to show that the gospel did not depend for its success on human wisdom. His argument is, that "in fact" those who were blessed by it had not been of the elevated ranks of life mainly, but that God had shown his power by choosing those who were ignorant, and vicious, and abandoned, and by reforming and purifying their lives. The verb "ye see" βλέπετε blepete, is ambiguous, and may be either in the indicative mood, as our translators have rendered it, "ye do see; you are well apprised of it, and know it," or it may be in the imperative, "see; contemplate your condition;" but the sense is substantially the same. "Your calling" (τὴν κλῆσιν tē n klē sin) means "those who are called" Co1 1:9; as "the circumcision" means those who are circumcised. Rom 3:30. The sense is, "took upon the condition of those who are Christians."
Not many wise men - Not many who are regarded as wise; or who are ranked with philosophers. This supposes that there were some of that description, though the mass of Christians were then, as now, from more humble ranks of life. That there were some of high rank and wealth at Corinth who became Christians, is well known. Crispus and Sosthenes, rulers of the synagogue there (Act 28:8, Act 28:17; Compare Co1 1:1); Gaius, a rich, hospitable man Rom 16:23; and Erastus the chancellor of the city of Corinth Rom 16:23, had been converted and were members of the church. Some have supposed ("Macknight") that this should be rendered "not many mighty, wise, etc. 'call you;' that is, God has not employed the wise and the learned 'to call' you into his kingdom." But the sense in our translation is evidently the correct interpretation. It is the obvious sense; and it agrees with the design of the apostle, which was to show that God had not consulted the wisdom, and power, and wealth of men in the establishment of his church. So the Syriac and the Vulgate render it.
According to the flesh - According to the maxims and principles of a sensual and worldly policy; according to the views of people when under the influence of those principles; that is, who are unrenewed. The flesh here stands opposed to the spirit; the views of the people of this world in contradistinction from the wisdom that is from above.
Not many mighty - Not many people of power; or men sustaining important "offices" in the state. Comp, Rev 6:15. The word may refer to those who wield power of any kind, whether derived from office, from rank, from wealth, etc.
Not many noble - Not many of illustrious birth, or descended from illustrious families - εὐγενεῖς eugeneis, "well-born." In respect to each of these classes, the apostle does not say that there were no men of wealth, and power, and birth, but that the mass or body of Christians was not composed of such. They were made up of those who were in humble life. There were a few, indeed, of rank and property, as there are now; but then, as now, the great mass was composed of those who were from the lower conditions of society. The reason why God had chosen his people from that rank is stated in Co1 1:29. The character of many of those who composed the church at Corinth before the conversion, is stated in Co1 6:10-11, which see.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:26: that: Co1 1:20, Co1 2:3-6, Co1 2:13, Co1 3:18-20; Zep 3:12; Mat 11:25, Mat 11:26; Luk 10:21; Joh 7:47-49; Jam 3:13-17
not many mighty: Luk 1:3 *Gr: Luk 18:24, Luk 18:25; Joh 4:46-53, Joh 19:38, Joh 19:39; Act 13:7, Act 13:12, Act 17:34; Phi 4:22; Jam 1:9-11, Jam 2:5; Jo2 1:1
Geneva 1599
(26) For ye see your (t) calling, brethren, how that not many wise men (u) after the flesh, not many mighty, not many noble, [are called]:
(26) A confirmation taken from those things which came to pass at Corinth, where the church especially consisted of the lowly and common people, insomuch that the philosophers of Greece were driven to shame when they saw that they could do nothing with their wisdom and eloquence in comparison with the apostles, whom nonetheless they called idiots and unlearned. And in this he beats down their pride: for God did not prefer them before those noble and wise men so that they should be proud, but that they might be constrained, whether they wished to or not, to rejoice in the Lord, by whose mercy, although they were the most abject of all, they had obtained in Christ both this wisdom as well as all things necessary to salvation.
(t) What way the Lord has taken in calling you.
(u) After that type of wisdom which men consider to be important, as though there were none else: but because they are carnal, they do not know spiritual wisdom.
John Gill
For ye see your calling, brethren,.... That is, those that were called by the grace of God among them; for as circumcision and uncircumcision stand for circumcised and uncircumcised persons, and election for elect persons, and righteousness for righteous persons, Rom 3:30 so here "calling" designs men called by grace; the manner of whose calling, and what sort of persons they were, the apostle signifies, they did or might, or ought, to see, observe, and consider; for respect is here had, not, as some have thought, to the first preachers of the Gospel, who were mechanics, fishermen, illiterate persons, very mean and despicable; but to the members of the church at Corinth, whether public preachers, or private members. The city of Corinth had in it many noble families, of high birth and quality, abounded with learned philosophers and rich merchants; and yet it was easy to be seen,
how that not many wise men after the flesh, not many mighty, not many noble are called. The apostle does not say that there were none of the wise, the mighty, and noble called; for there were Crispus, and Sosthenes, rulers of the synagogue, and Gains a rich hospitable man, and Erastus the chamberlain of the city, and it may be some others of a like or better figure in life; but there were not many of them; instances of this kind are but few recorded in the Scripture; as Joseph of Arimathea a rich counsellor, Paulus Sergius a Roman deputy, Dionysius the Areopagite, and some in Caesar's palace; which show that nobility, riches, and learning, as they do not at all contribute towards a man's salvation, so neither can they hinder it where grace takes place; but, generally speaking, God has thought fit, for wise reasons, to choose and call persons of different characters.
John Wesley
Behold your calling - What manner of men they are whom God calls. That not many wise men after the flesh - In the account of the world. Not many mighty - Men of power and authority.
Robert Jamieson, A. R. Fausset and David Brown
ye see--rather, from the prominence of the verb in the Greek, "see" or "consider" (imperative) [ALFORD from Vulgate and IRENÆUS].
your calling . . . are called--Instead of the words in italics, supplied by English Version, supply, "were your callers." What Paul is dwelling on (compare 1Cor 1:27-28) is the weakness of the instrumentality which the Lord employed to convert the world [HINDS and WHATELY; so ANSELM]. However, English Version accords well with 1Cor 1:24. "The whole history of the expansion of the Church is a progressive victory of the ignorant over the learned, the lowly over the lofty, until the emperor himself laid down his crown before the cross of Christ" [OLSHAUSEN].
wise . . . after the flesh--the wisdom of this world acquired by human study without the Spirit. (Contrast Mt 16:17).
1:271:27: այլ զյիմարս աշխարհիս ընտրեաց Աստուած, զի յամօ՛թ արասցէ զիմաստունս. եւ զտկարս աշխարհիս ընտրեաց Աստուած, զի յամօ՛թ արասցէ զհզօրս.
27 բայց Աստուած ընտրեց այս աշխարհի յիմարներին, որպէսզի ամաչեցնի իմաստուններին. եւ Աստուած ընտրեց այս աշխարհի տկարներին, որպէսզի ամաչեցնի հզօրներին.
27 Բայց Աստուած աշխարհիս յիմարները ընտրեց, որպէս զի ամօթով ընէ իմաստունները ու աշխարհիս տկարները ընտրեց, որպէս զի ամօթով ընէ զօրաւորները.
այլ զյիմարս աշխարհիս ընտրեաց Աստուած, զի յամօթ արասցէ զիմաստունս. եւ զտկարս աշխարհիս ընտրեաց Աստուած, զի յամօթ արասցէ զհզօրս:

1:27: այլ զյիմարս աշխարհիս ընտրեաց Աստուած, զի յամօ՛թ արասցէ զիմաստունս. եւ զտկարս աշխարհիս ընտրեաց Աստուած, զի յամօ՛թ արասցէ զհզօրս.
27 բայց Աստուած ընտրեց այս աշխարհի յիմարներին, որպէսզի ամաչեցնի իմաստուններին. եւ Աստուած ընտրեց այս աշխարհի տկարներին, որպէսզի ամաչեցնի հզօրներին.
27 Բայց Աստուած աշխարհիս յիմարները ընտրեց, որպէս զի ամօթով ընէ իմաստունները ու աշխարհիս տկարները ընտրեց, որպէս զի ամօթով ընէ զօրաւորները.
zohrab-1805▾ eastern-1994▾ western am▾
1:2727: но Бог избрал немудрое мира, чтобы посрамить мудрых, и немощное мира избрал Бог, чтобы посрамить сильное;
1:27  ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ θεὸς ἵνα καταισχύνῃ τοὺς σοφούς, καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ θεὸς ἵνα καταισχύνῃ τὰ ἰσχυρά,
1:27. ἀλλὰ (other) τὰ (to-the-ones) μωρὰ ( to-dulled ) τοῦ (of-the-one) κόσμου (of-a-configuration) ἐξελέξατο ( it-forthed-out ,"ὁ (the-one) θεός, (a-Deity,"ἵνα (so) καταισχύνῃ (it-might-beshame-down) τοὺς (to-the-ones) σοφούς , ( to-wisdomed ,"καὶ (and) τὰ (to-the-ones) ἀσθενῆ ( to-un-vigored ) τοῦ (of-the-one) κόσμου (of-a-configuration) ἐξελέξατο ( it-forthed-out ,"ὁ (the-one) θεός, (a-Deity,"ἵνα (so) καταισχύνῃ (it-might-beshame-down) τὰ (to-the-ones) ἰσχυρά , ( to-force-held ,"
1:27. sed quae stulta sunt mundi elegit Deus ut confundat sapientes et infirma mundi elegit Deus ut confundat fortiaBut the foolish things of the world hath God chosen, that he may confound the wise: and the weak things of the world hath God chosen, that he may confound the strong.
1:27. But God has chosen the foolish of the world, so that he may confound the wise. And God has chosen the weak of the world, so that he may confound the strong.
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;
1:27. But God has chosen the foolish of the world, so that he may confound the wise. And God has chosen the weak of the world, so that he may confound the strong.
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;
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:
27: но Бог избрал немудрое мира, чтобы посрамить мудрых, и немощное мира избрал Бог, чтобы посрамить сильное;
1:27  ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ θεὸς ἵνα καταισχύνῃ τοὺς σοφούς, καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ θεὸς ἵνα καταισχύνῃ τὰ ἰσχυρά,
1:27. sed quae stulta sunt mundi elegit Deus ut confundat sapientes et infirma mundi elegit Deus ut confundat fortia
But the foolish things of the world hath God chosen, that he may confound the wise: and the weak things of the world hath God chosen, that he may confound the strong.
1:27. But God has chosen the foolish of the world, so that he may confound the wise. And God has chosen the weak of the world, so that he may confound the strong.
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;
1:27. But God has chosen the foolish of the world, so that he may confound the wise. And God has chosen the weak of the world, so that he may confound the strong.
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;
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-29: Из древних надписей в римских катакомбах видно, что и в Риме большинство христиан принадлежало к низшему или среднему классу общества (пекаря, садовники, хозяева таверн, отпущенники, иногда адвокаты). У Минуция Феликса христиане обозначаются как indocti, impoliti, rodes, agrestes (VII:12). Это обстоятельство, какое имело место и в Коринфе, представляет собою самое разительное свидетельство того, что христианство победило мир без всякой внешней помощи, а своею внутреннею силою. Целью у Бога было при этом - смирить человеческую гордость, которая мешала человеку обратиться за помощью к Богу, сознавши прежде свою немощь (ср. Рим III:27).
Adam Clarke: Commentary on the Bible - 1831
1:27: But God hath chosen the foolish things - God has chosen by means of men who are esteemed rude and illiterate to confound the greatest of the Greek philosophers, and overturn their systems; and, by means of men weak, without secular power or authority, to confound the scribes and Pharisees, and in spite of the exertions of the Jewish sanhedrin, to spread the doctrine of Christ crucified all over the land of Judea, and by such instruments as these to convert thousands of souls to the faith of the Gospel, who are ready to lay down their lives for the truth. The Jews have proverbs that express the same sense as these words of the apostle. In Shemoth Rabba, sec. 17, fol. 117, it is said: "There are certain matters which appear little to men, yet by them God points out important precepts. Thus hyssop in the sight of man is worth nothing, but in the sight of God its power is great; sometimes he equals it to the cedar, particularly in the ordinance concerning the lepers, and in the burning of the red heifer. Thus God commanded them in Egypt, Exo 12:22 : And ye shall take a bunch of hyssop, etc. And concerning Solomon it is said, Kg1 4:33 : And he discoursed of trees, from the cedar on Lebanon to the hyssop that grows out of the wall. Whence we may learn that great and small things are equal in the eyes of the Lord, and that even by small things He can work great miracles."
Albert Barnes: Notes on the Bible - 1834
1:27: But God hath chosen - The fact of their being in the church at all was the result of his choice. It was owing entirely to his grace.
The foolish things - The things esteemed foolish among people. The expression here refers to those who were destitute of learning, rank, wealth, and power, and who were esteemed as fools, and were despised by the rich and the great.
To confound - To bring to shame; or that he might make them ashamed; that is, humble them by showing them how little he regarded their wisdom; and how little their wisdom contributed to the success of his cause. By thus overlooking them, and bestowing his favors on the humble and the poor; by choosing his people from the ranks which they despised, and bestowing on them the exalted privilege of being called the sons of God, he had poured dishonor on the rich and the great, and overwhelmed them, and their schemes of wisdom, with shame. It is also true, that those who are regarded as fools by the wise men of the world are able often to confound those who boast of their wisdom; and that the arguments of plain people, though unlearned except in the school of Christ; of people of sound common sense under the influence of Christian principles, have a force which the learning and talent of the people of this world cannot gainsay or resist. They have truth on their side; and truth, though dressed in a humble garb, is more mighty than error, though clothed with the brilliancy of imagination, the pomp of declamation, and the cunning of sophistry.
And the weak things - Those esteemed weak by the people of the world.
The mighty - The great; the noble; the learned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:27: Psa 8:2; Isa 26:5, Isa 26:6, Isa 29:14, Isa 29:19; Zep 3:12; Mat 4:18-22, Mat 9:9, Mat 11:25; Mat 21:16; Luk 19:39, Luk 19:40, Luk 21:15; Act 4:11-21, Act 6:9, Act 6:10, Act 7:35, Act 7:54, Act 17:18; Act 24:24, Act 24:25; Co2 4:7, Co2 10:4, Co2 10:5, Co2 10:10
John Gill
But God hath chosen the foolish things of the world,.... So the Jews, in distinction from their wise Rabbins and doctors, call others, , "the fools of the world" (p); the persons whom God made choice of from all eternity, as appears by his calling them in time, are such who with respect to the wisdom of the world are foolish; have not those natural parts and abilities, that sagacity and penetration in things natural and civil, that knowledge and learning which many others have; and are therefore esteemed foolish by the men of the world, in comparison of whom; who are the wise and prudent, they are but babes: and God's end in his choice of them, and calling them, is
to confound the wise; who sooner or later will be brought to shame and confusion, to see such idiots, as they took them to be, wiser than they in the business of salvation; having been directed and influenced by divine grace to choose that good part, which shall never be taken from them, when they will be stripped of their nobility, wealth, and wisdom; to see these men go into the kingdom of heaven, and they themselves shut out:
and God hath chosen the weak things of the world; who cannot boast of their birth and pedigree, of their ancient and illustrious families; have no titles of honour to aggrandize them, nor estates, possessions, and worldly substance to support themselves with; and this he has done,
to confound the things which are mighty; as Haman was by the advancement of Mordecai. It will be to the utter confusion of the rich and mighty, to see persons of the lowest class in life made kings and priests by Christ, set among princes, and upon the throne of glory; and they themselves fleeing, and calling to the mountains to fall upon them, and cover them from the sight of him that sits on the throne, and the Lamb,
(p) Zohar in Numb. fol. 63. 3. & 65. 4.
Robert Jamieson, A. R. Fausset and David Brown
the foolish things--a general phrase for all persons and things foolish. Even things (and those, too, foolish things) are chosen by God to confound persons, (and those too persons who are wise). This seems to me the force of the change from neuter to masculine.
to confound--The Greek is stronger, "that He might confound (or put to shame)." God confounds the wise by effecting through His instruments, without human wisdom, that the worldly wise, with it, cannot effect, namely, to bring men to salvation.
chosen . . . chosen--The repetition indicates the gracious deliberateness of God's purpose (Jas 2:5).
1:281:28: եւ զանտոհմս աշխարհի եւ զարհամարհեա՛լս ընտրեաց Աստուած՝ եւ զոչինչսն, զի զէ՛սն իմն խափանեսցէ՛[3639]. [3639] Ոմանք. Եւ զանտոհմս աշխարհիս ընտրեաց Աստուած, եւ զարհամարհեալս եւ զոչինչս, զի զէսն իմ։
28 եւ Աստուած աշխարհի ոչ-տոհմիկներին, արհամարհուածներին եւ ոչինչներին ընտրեց, որպէսզի իրենք իրենց մի բան կարծողներին ոչնչի վերածի.
28 Եւ աշխարհիս ցածազգիներն ու անարգները ընտրեց եւ ոչինչները, որպէս զի անոնք որ բան մը ըլլալ կը կարծեն, խափանէ.
եւ զանտոհմս աշխարհի եւ զարհամարհեալս ընտրեաց Աստուած եւ զոչինչսն, զի զէսն իմն խափանեսցէ:

1:28: եւ զանտոհմս աշխարհի եւ զարհամարհեա՛լս ընտրեաց Աստուած՝ եւ զոչինչսն, զի զէ՛սն իմն խափանեսցէ՛[3639].
[3639] Ոմանք. Եւ զանտոհմս աշխարհիս ընտրեաց Աստուած, եւ զարհամարհեալս եւ զոչինչս, զի զէսն իմ։
28 եւ Աստուած աշխարհի ոչ-տոհմիկներին, արհամարհուածներին եւ ոչինչներին ընտրեց, որպէսզի իրենք իրենց մի բան կարծողներին ոչնչի վերածի.
28 Եւ աշխարհիս ցածազգիներն ու անարգները ընտրեց եւ ոչինչները, որպէս զի անոնք որ բան մը ըլլալ կը կարծեն, խափանէ.
zohrab-1805▾ eastern-1994▾ western am▾
1:2828: и незнатное мира и уничиженное и ничего не значащее избрал Бог, чтобы упразднить значащее, --
1:28  καὶ τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ θεός, τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ,
1:28. καὶ (and) τὰ (to-the-ones) ἀγενῆ ( to-un-kindreded ) τοῦ (of-the-one) κόσμου (of-a-configuration) καὶ (and) τὰ (to-the-ones) ἐξουθενημένα ( to-having-had-come-to-be-not-from-oned-out-unto ) ἐξελέξατο ( it-forthed-out ,"ὁ (the-one) θεός, (a-Deity,"[καὶ] "[and]"τὰ (to-the-ones) μὴ (lest) ὄντα , ( to-being ,"ἵνα (so) τὰ (to-the-ones) ὄντα ( to-being ) καταργήσῃ, (it-might-have-un-worked-down-unto,"
1:28. et ignobilia mundi et contemptibilia elegit Deus et quae non sunt ut ea quae sunt destrueretAnd the base things of the world and the things that are contemptible, hath God chosen: and things that are not, that he might bring to nought things that are:
1:28. And God has chosen the ignoble and contemptible of the world, those who are nothing, so that he may reduce to nothing those who are something.
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:
1:28. And God has chosen the ignoble and contemptible of the world, those who are nothing, so that he may reduce to nothing those who are something.
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:
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:
28: и незнатное мира и уничиженное и ничего не значащее избрал Бог, чтобы упразднить значащее, --
1:28  καὶ τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ θεός, τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ,
1:28. et ignobilia mundi et contemptibilia elegit Deus et quae non sunt ut ea quae sunt destrueret
And the base things of the world and the things that are contemptible, hath God chosen: and things that are not, that he might bring to nought things that are:
1:28. And God has chosen the ignoble and contemptible of the world, those who are nothing, so that he may reduce to nothing those who are something.
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:
1:28. And God has chosen the ignoble and contemptible of the world, those who are nothing, so that he may reduce to nothing those who are something.
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:
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:28: And base things - and things which are despised - It is very likely that the apostle refers here to the Gentiles and to the Gentile converts, who were considered base and despicable in the eyes of the Jews, who counted them no better than dogs, and who are repeatedly called the things that are not. By these very people, converted to Christianity, God has brought to nought all the Jewish pretensions; and by means of the Gentiles themselves, he has annihilated the whole Jewish polity; so that even Jerusalem itself was soon after this, trodden under foot of the Gentiles.
Albert Barnes: Notes on the Bible - 1834
1:28: And base things of the world - Those things which by the world are esteemed ignoble. Literally, those which are not of noble, or illustrious birth τὰ ἀγειῆ ta ageiē.
Things which are despised - Those which the world regards as objects of contempt; compare Mar 9:12; Luk 18:19; Act 4:11.
Yea - The introduction of this word by the translators does nothing to illustrate the sense, but rather enfeebles it. The language here is a striking instance of Paul's manner of expressing himself with great strength. He desires to convey in the strongest terms, the fact, that God had illustrated his plan by choosing the objects of least esteem among people. He is willing to admit all that could be said on this point. He says, therefore, that he had chosen the things of ignoble birth and rank - the base things of the world; but this did not fully express his meaning. He had chosen objects of contempt among people; but this was not strong enough to express his idea. He adds, therefore, that he had chosen those things which were absolutely nothing, which had no existence; which could not be supposed to influence him in his choice.
And things which are not - τὰ μὴ ὄντα ta mē onta. That which is nothing; which is worthless; which has no existence; those flyings which were below contempt itself; and which, in the estimation of the world, were passed by as having no existence; as not having sufficient importance to be esteemed worthy even of the slight notice which is implied in contempt. For a man who despises a thing must at least notice it, and esteem it worth some attention. But the apostle here speaks of things beneath even that slight notice; as completely and totally disregarded, as having no existence. The language here is evidently that of hyperbole (compare the note at Joh 21:25). It was a figure of speech common in the East, and not unusual in the sacred writings; compare Isa 40:17.
All nations before him are as nothing.
And they are counted to him less than nothing and vanity.
See also Rom 4:17, "God, who - calleth those things which be not, as though they were." This language was strongly expressive of the estimate which the Jews fixed on the Gentiles, as being a despised people, as being in fact no people; a people without laws, and organization, and religion, and privileges; see Hos 1:10; Hos 2:23; Rom 9:25; Pe1 2:10. "When a man of rank among the Hindus speaks of low-caste persons, of notorious profligates, or of those whom he despises, he calls them "alla-tha-varkal," that is, "those who are not." The term does not refer to life or existence, but to a quality or disposition, and is applied to those who are vile and abominable in all things. "My son, my son, go not among them 'who are not.'" "Alas! alas! those people are all alla-tha-varkal." When wicked men prosper, it is said, "this is the time for those 'who are not.'" "Have you heard that those 'who are not' are now acting righteously?" Vulgar and indecent expressions are also called, "words that are not." "To address men in the phrase 'are not,' is provoking beyond measure" - Roberts, as quoted in Bush's Illustrations of Scripture.
To bring to naught - To humble and subdue. To show them how vain and impotent they were.
Things that are - Those who on account of their noble birth, high attainments, wealth, and rank placed a high estimate on themselves and despised others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:28: things which: Rom 4:17; Co2 12:11
to bring: Co1 2:6; Deu 28:63; Job 34:19, Job 34:20, Job 34:24; Psa 32:10, Psa 37:35, Psa 37:36; Isa 2:11, Isa 2:17; Isa 17:13, Isa 17:14, Isa 37:36, Isa 41:12; Dan 2:34, Dan 2:35, Dan 2:44, Dan 2:45; Rev 18:17
Geneva 1599
And base things of the world, and things which are despised, hath God chosen, [yea], and things which (x) are not, to bring to (y) nought things that are:
(x) Which in man's judgment are almost nothing.
(y) To show that they are vain and unprofitable, and worth nothing. See Rom 3:31
John Gill
And base things of the world,.... Who are reckoned the filth of the world, and the offscouring of all things; men of mean birth, education, and business of life:
and things that are despised; and set at nought, as poor persons generally are; yet God
hath chosen them; even the poor of this world, rich in faith, and heirs of a kingdom:
yea, and things which are not; some think the Gentiles are here intended, who by the Jews are called "things that are not": as in the apocryphal books:
"O Lord, give not thy sceptre unto "them that be nothing", and let them not laugh at our fall; but turn their device upon themselves, and make him an example, that hath begun this against us.'' Esther 14:11
"56 As for the other people, which also come of Adam, thou hast said that "they are nothing", but be like unto spittle: and hast likened the abundance of them unto a drop that falleth from a vessel. 57 And now, O Lord, behold, these heathen, which have ever been "reputed as nothing", have begun to be lords over us, and to devour us.'' (2 Esdras 6)
See Gill on Rom 4:17 for note on non-entities, or such who are not in being, are meant; but who are not accounted of, or are reckoned as nothing; and these the Lord calls by his grace, as a fruit and evidence of electing love:
to bring to nought things that are; who, on the account of their noble birth, large possessions, and high attainments in knowledge and learning, thought themselves something; all which will one day be abolished, and will stand them in no stead with regard to future happiness and glory. The Jews (q) have a saying quite contrary to all this, that "the Shekinah, or presence of God, does not dwell on any but upon a wise man, a mighty man, and a rich man.
(q) T. Bab. Sabbat, fol. 92. 1.
John Wesley
Things that are not - The Jews frequently called the gentiles, "Them that are not," 2 Esdras vi. 56, 57. In so supreme contempt did they hold them. The things that are - In high esteem.
Robert Jamieson, A. R. Fausset and David Brown
yea, and things which are not--Yea is not in the Greek. Also some of the oldest manuscripts omit "and." Thus the clause, "things which are not" (are regarded as naught), is in apposition with "foolish . . . weak . . . base (that is, lowborn) and despised things." God has chosen all four, though regarded as things that are not, to bring to naught things that are.
1:291:29: որպէս զի մի՛ պարծեսցի ամենայն մարմին առաջի Աստուծոյ[3640]։ [3640] Ոսկան. Առաջի նորա։
29 որպէսզի ոչ մի մարդկային էակ չպարծենայ Աստծու առաջ.
29 Որ մարմին մը չպարծի Աստուծոյ առջեւ։
որպէս զի մի՛ պարծեսցի ամենայն մարմին առաջի Աստուծոյ:

1:29: որպէս զի մի՛ պարծեսցի ամենայն մարմին առաջի Աստուծոյ[3640]։
[3640] Ոսկան. Առաջի նորա։
29 որպէսզի ոչ մի մարդկային էակ չպարծենայ Աստծու առաջ.
29 Որ մարմին մը չպարծի Աստուծոյ առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2929: для того, чтобы никакая плоть не хвалилась пред Богом.
1:29  ὅπως μὴ καυχήσηται πᾶσα σὰρξ ἐνώπιον τοῦ θεοῦ.
1:29. ὅπως (unto-which-whither) μὴ (lest) καυχήσηται ( it-might-have-boasted-unto ,"πᾶσα (all) σὰρξ (a-flesh,"ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
1:29. ut non glorietur omnis caro in conspectu eiusThat no flesh should glory in his sight.
1:29. So then, nothing that is of the flesh should glory in his sight.
1:29. That no flesh should glory in his presence.
1:29. So then, nothing that is of the flesh should glory in his sight.
1:29. That no flesh should glory in his presence.
1:29 That no flesh should glory in his presence:
29: для того, чтобы никакая плоть не хвалилась пред Богом.
1:29  ὅπως μὴ καυχήσηται πᾶσα σὰρξ ἐνώπιον τοῦ θεοῦ.
1:29. ut non glorietur omnis caro in conspectu eius
That no flesh should glory in his sight.
1:29. So then, nothing that is of the flesh should glory in his sight.
1:29. That no flesh should glory in his presence.
1:29. So then, nothing that is of the flesh should glory in his sight.
1:29. That no flesh should glory in his presence.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:29: That no flesh should glory - God does his mighty works in such a way as proves that though he may condescend to employ men as instruments, yet they have no part either in the contrivance or energy by which such works are performed.
Albert Barnes: Notes on the Bible - 1834
1:29: That no flesh - That no person; no class of people. The word "flesh" is often thus used to denote human beings. Mat 24:22; Luk 3:6; Joh 17:2; Act 2:17; Pe1 1:24; etc.
Should glory - Should boast; Rom 3:27.
In his presence - Before him. That man should really have nothing of which to boast; but that the whole scheme should be adapted to humble and subdue him. On these verses we may observe:
(1) That it is to be expected that the great mass of Christian converts will be found among those who are of humble life - and it may be observed also, that true virtue and excellence; sincerity and amiableness; honesty and sincerity, are usually found there also.
(2) that while the mass of Christians are found there, there are also those of noble birth, and rank, and wealth, who become Christians. The aggregate of those who from elevated ranks and distinguished talents have become Christians, has not been small. It is sufficient to refer to such names as Pascal, and Bacon, and Boyle, and Newton, and Locke, and Hale, and Wilberforce, to show that religion can command the homage of the most illustrious genius and rank.
(3) the reasons why those of rank and wealth do not become Christians, are many and obvious:
(a) They are beset with special temptations.
(b) They are usually satisfied with rank, and wealth, and do not feel their need of a hope of heaven.
(c) They are surrounded with objects which flatter their vanity, which minister to their pride, and which throw them into the circle of alluring and tempting pleasures.
(d) They are drawn away from the means of grace and the places of prayer, by fashion, by business, by temptation.
(e) There is something about the pride of learning and philosophy, which usually makes those who possess it unwilling to sit at the feet of Christ; to acknowledge their dependence on any power; and to confess that they are poor, and needy, and blind, and naked before God.
(4) the gospel is designed to produce humility, and to place all people on a level in regard to salvation. There is no royal way to the favor of God. No monarch is saved because he is a monarch; no philosopher because he is a philosopher; no rich man because he is rich; no poor man because he is poor. All are placed on a level. All are to be saved in the same way. All are to become willing to give the entire glory to God. All are to acknowledge him as providing the plan, and as furnishing the grace that is needful for salvation. God's design is to bring down the pride of man, and to produce everywhere a willingness to acknowledge him as the fountain of blessings and the God of all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:29: Co1 1:31, Co1 4:7, Co1 5:6; Psa 49:6; Isa 10:15; Jer 9:23; Rom 3:19, Rom 3:27, Rom 4:2, Rom 15:17; Eph 2:9
Geneva 1599
That no (z) flesh should glory in his presence.
(z) "Flesh" is often, as we see, taken for the whole man: and he uses this word "flesh" very well, to contrast the weak and miserable condition of man with the majesty of God.
John Gill
That no flesh should glory in his presence. That is, "in the presence of God", as some copies, and the Arabic and Ethiopic versions read; not in their blood, birth, families, lineage, and natural descent; nor in their might, power, and dominion; nor in their riches, wealth, and substance; nor in their wisdom, learning, and parts: for however these may be gloried in before men, yet not before God. These are of no account with him, nor will they be regarded by him, or men on account of them; and he has taken a method in choosing and calling the reverse of these, to stain the glory of all flesh, that no man may attribute his salvation to any thing of the creature, but wholly to the sovereign grace and good pleasure of God.
John Wesley
That no flesh - A fit appellation. Flesh is fair, but withering as grass. May glory before God - In God we ought to glory.
Robert Jamieson, A. R. Fausset and David Brown
no flesh . . . glory--For they who try to glory (boast) because of human greatness and wisdom, are "confounded" or put to shame (1Cor 1:27). Flesh, like "the flower of the field," is beautiful, but frail (Is 40:6).
in his presence--We are to glory not before Him, but in Him [BENGEL].
1:301:30: Զի ՚ի նմանէ՛ դուք էք ՚ի Քրիստոս Յիսուս, որ եղեւ մեզ իմաստութի՛ւն յԱստուծոյ, արդարութիւն, եւ սրբութիւն, եւ փրկութիւն[3641]. [3641] Ոմանք. Իմաստութիւն Աստուծոյ. արդարութիւն եւ փրկութիւն եւ սրբութիւն։
30 որովհետեւ նրանո՛վ դուք կաք Քրիստոս Յիսուսի մէջ, որը եղաւ մեզ համար Աստծուց եկած իմաստութիւն, արդարութիւն, սրբութիւն եւ փրկութիւն,
30 Դուք անկէ էք Քրիստոս Յիսուսով, որ մեզի Աստուծմէ իմաստութիւն, արդարութիւն, սրբութիւն եւ փրկութիւն եղաւ.
Զի ի նմանէ դուք էք ի Քրիստոս Յիսուս, որ եղեւ մեզ իմաստութիւն յԱստուծոյ, արդարութիւն եւ սրբութիւն եւ փրկութիւն:

1:30: Զի ՚ի նմանէ՛ դուք էք ՚ի Քրիստոս Յիսուս, որ եղեւ մեզ իմաստութի՛ւն յԱստուծոյ, արդարութիւն, եւ սրբութիւն, եւ փրկութիւն[3641].
[3641] Ոմանք. Իմաստութիւն Աստուծոյ. արդարութիւն եւ փրկութիւն եւ սրբութիւն։
30 որովհետեւ նրանո՛վ դուք կաք Քրիստոս Յիսուսի մէջ, որը եղաւ մեզ համար Աստծուց եկած իմաստութիւն, արդարութիւն, սրբութիւն եւ փրկութիւն,
30 Դուք անկէ էք Քրիստոս Յիսուսով, որ մեզի Աստուծմէ իմաստութիւն, արդարութիւն, սրբութիւն եւ փրկութիւն եղաւ.
zohrab-1805▾ eastern-1994▾ western am▾
1:3030: От Него и вы во Христе Иисусе, Который сделался для нас премудростью от Бога, праведностью и освящением и искуплением,
1:30  ἐξ αὐτοῦ δὲ ὑμεῖς ἐστε ἐν χριστῶ ἰησοῦ, ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις,
1:30. ἐξ (Out) αὐτοῦ (of-it) δὲ (moreover) ὑμεῖς (ye) ἐστὲ (ye-be) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ, (unto-an-Iesous,"ὃς (which) ἐγενήθη (it-was-became) σοφία (a-wisdoming-unto) ἡμῖν (unto-us) ἀπὸ (off) θεοῦ, (of-a-Deity,"δικαιοσύνη (a-course-belongedness) τε (also) καὶ (and) ἁγιασμὸς (a-hallow-belonging-of) καὶ (and) ἀπολύτρωσις, (an-en-loosing-off,"
1:30. ex ipso autem vos estis in Christo Iesu qui factus est sapientia nobis a Deo et iustitia et sanctificatio et redemptioBut of him are you in Christ Jesus, who of God is made unto us wisdom and justice and sanctification and redemption:
1:30. But you are of him in Christ Jesus, who was made by God to be our wisdom and justice and sanctification and redemption.
1:30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
1:30. But you are of him in Christ Jesus, who was made by God to be our wisdom and justice and sanctification and redemption.
1:30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
1:30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
30: От Него и вы во Христе Иисусе, Который сделался для нас премудростью от Бога, праведностью и освящением и искуплением,
1:30  ἐξ αὐτοῦ δὲ ὑμεῖς ἐστε ἐν χριστῶ ἰησοῦ, ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις,
1:30. ex ipso autem vos estis in Christo Iesu qui factus est sapientia nobis a Deo et iustitia et sanctificatio et redemptio
But of him are you in Christ Jesus, who of God is made unto us wisdom and justice and sanctification and redemption:
1:30. But you are of him in Christ Jesus, who was made by God to be our wisdom and justice and sanctification and redemption.
1:30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
1:30. But you are of him in Christ Jesus, who was made by God to be our wisdom and justice and sanctification and redemption.
1:30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-31: Вместо гордости верующие должны возгревать в себе чувство благодарности к Богу за Его великие милости. - От Него и вы. Здесь следует прибавить выражение: существуете (в греч. este). Раньше они, можно сказать, не существовали (ср. ст. 28), а теперь они представляют собою, благодаря Богу, нечто очень важное. - Во Христе Иисусе. Христос дает им с избытком все, чего они были лишены во мнении мира, а что именно дает, об этом сказано в следующих словах. Прежде всего Он стал для них премудростью от Бога, - т. е. высшею мудростью, чем человеческая, о неимении которой, может быть, жалели коринфские христиане, - праведностью и освящением, - т. е. дает действительную праведность людям и ведет их по пути святости к предназначенной им цели (ср. Рим I:18: и VI:1: и сл. ). Наконец Христос стал для нас искуплением т. е. вводит нас в вечную славу, какую имеет Сам, воскресит наши тела и прославит нас после этого в Своем Царстве (ср. Рим VIII:18-30: и Лк XXI:28; Еф I:III, IV:30; Евр XI:35). - Хвались Господом. Эти слова выражают основную мысль всего отдела, начиная с 13-го стиха. Не учителей веры следует восхвалять, а Самого Христа - Ему одному подобает Слава! (Хотя у пр. Иеремии под Господом разумеется Иегова, но Ап., очевидно, главным образом обозначает этим именем Христа).
Adam Clarke: Commentary on the Bible - 1831
1:30: But of him are ye in Christ Jesus - Even the good which you possess is granted by God, for it is by and through him that Christ Jesus comes, and all the blessings of the Gospel dispensation.
Who of God is made unto us wisdom - As being the author of that evangelical wisdom which far excels the wisdom of the philosopher and the scribe, and even that legal constitution which is called the wisdom of the Jews, Deu 4:6.
And righteousness - Δικαιοσυνη, Justification, as procuring for us that remission of sins which the law could not give, Gal 2:21; Gal 3:21.
And sanctification - As procuring for and working in us, not only an external and relative holiness, as was that of the Jews, but ὁσιοτητα της αληθειας, true and eternal holiness, Eph 4:24, wrought in us by the Holy Spirit.
And redemption - He is the author of redemption, not from the Egyptian bondage, or Babylonish captivity, but from the servitude of Satan, the dominion of sin and death, and from the bondage of corruption into the glorious liberty of the sons of God, or the redemption of the body, Rom 8:21, Rom 8:23. See Whitby.
The object of the apostle is to show that man of himself possesses no good, that whatever he has comes from God, and from God only through Christ. For the different acceptations of the word righteousness the reader may consult the note on Rom 1:17 (note), where the subject is considered in every point of view.
Albert Barnes: Notes on the Bible - 1834
1:30: But of him - That is, by his agency and power. It is not by philosophy; not from ourselves; but by his mercy. The apostle keeps it prominently in view, that it was not of their philosophy, wealth, or rank that they had been raised to these privileges, but of God as the author.
Are ye - Ye are what you are by the mercy of God. Co1 15:10. You owe your hopes to him. The emphasis in this verse is to he placed on this expression, "are ye." You are Christians, not by the agency of man, but by the agency of God.
(See the supplementary note at Rom 8:10.)
In Christ Jesus - See the note at Co1 1:4. By the medium, or through the work of Christ, this mercy has been conferred on you.
Who of God - From God ἀπὸ θεοῦ apo theou. Christ is given to us by God, or appointed by him to be our wisdom, etc. God originated the scheme, and God gave him for this end.
Wisdom - That is, he is to us the source of wisdom; it is by him that we are made wise. This cannot mean that his wisdom becomes strictly and properly ours; that it is set over to us, and reckoned as our own, for that is not true. But it must mean simply, that Christians have become "truly wise" by the agency, the teaching, and the work of Christ. Philosophers had attempted to become wise by their own investigations and inquiries. But Christians had become wise by the work of Christ; that is, it had been by his instructions that they had been made acquainted with the true character of God; with his law; with their own condition; and with the great truth that there was a glorious immortality beyond the grave. None of these truths had been obtained by the investigations of philosophers, but by the instructions of Christ. In like manner it was that through him they had been made practically wise unto salvation. Compare Col 2:3, "In whom are hid all the treasures of wisdom and knowledge." He is the great agent by whom we become truly wise. Christ is often represented as eminently wise, and as the source of all true wisdom to his people. Isa 11:1; Mat 13:54; Luk 2:40, Luk 2:52; Co1 1:24; Co1 3:10. "Ye are wise in Christ." Many commentators have supposed that the beautiful description of wisdom, in Prov. 8 is applicable to the Messiah. Christ may be said to be made wisdom to us, or to communicate wisdom:
(1) Because he has in his own ministry instructed us in the true knowledge of God, and of those great truths which pertain to our salvation.
(2) because he has by his word and spirit led us to see our true situation, and made us "wise unto salvation." He has turned us from the ways of folly, and inclined us to walk in the path of true wisdom.
(3) because he is to his people now the source of wisdom. He enlightens their mind in the time of perplexity; guides them in the way of truth; and leads them in the path of real knowledge. It often happens that obscure and ignorant people, who have been taught in the school of Christ, have more true and real knowledge of that which concerns their welfare, and evince more real practical wisdom, than can be learned in all the schools of philosophy and learning on the earth. It is wise for a sinful and dying creature to prepare for eternity. But none but those who are instructed by the Son of God, become thus wise.
And righteousness - By whom we become righteous in the sight of God. This declaration simply affirms that we become righteous through him, as it is affirmed that we become wise, sanctified, and redeemed through him. But neither of the expressions determine anything as to the mode by which it is done. The leading idea of the apostle, which should never be lost sight of, is that the Greeks by their philosophy did not become truly wise, righteous, sanctified, and redeemed; but that this was accomplished through Jesus Christ. But "in what way" this was done, or by what process or mode, is not here stated; and it should be no more assumed from this text that we became righteous by the imputation of Christ's righteousness, than it should be that we became wise by the imputation of his wisdom, and sanctified by the imputation of his holiness. If this passage would prove one of these points, it would prove all. But as it is absurd to say that we became wise by the imputation of the personal wisdom of Christ, so this passage should not be brought to prove that we became righteous by the imputation of his righteousness. Whatever may be the truth of that doctrine, this passage does not prove it.
By turning to other parts of the New Testament to learn in what way we are made righteous through Christ, or in what way he is made unto us righteousness; we learn that it is in two modes:
(1) Because it is by his merits alone that our sins are pardoned, and we are justified, and treated as righteous (see the note at Rom 3:26-27); and,
(2) Because by his influence, and work, and Spirit, and truth, we are made personally holy in the sight of God.
The former is doubtless the thing intended here, as sanctification is specified after. The apostle here refers simply to the fact, without specifying the mode in which it is done. That is to be learned from other parts of the New Testament. Compare the note at Rom 4:25. The doctrine of justification is, that God regards and treats those as righteous who believe on his Son, and who are pardoned on account of what he has done and suffered. The several steps in the process may be thus stated:
(1) The sinner is by nature exposed to the wrath of God. He is lost and ruined. He has no merit of his own. He has violated a holy law, and that law condemns him, and he has no power to make an atonement or reparation. He can never be pronounced a "just" man on his own merits. He can never vindicate his conduct, as a man can do in a court of justice where he is unjustly accused, and so be pronounced just.
(2) Jesus Christ has taken the sinner's place, and died in his stead. He has honored a broken law; he has rendered it consistent for God to pardon. By his dreadful sufferings, endured in the sinner's place, God has shown his hatred of sin, and his willingness to forgive. His truth will be vindicated, and his law honored, and his government secured, if now he shall pardon the offender when penitent. As he endured these sorrows for others, and not for himself, they can be so reckoned, and are so judged by God. All the "benefits" or "results" of that atonement, therefore, as it was made for others, can be applied to them, and all the advantage of such substitution in their place, can be made over to them, as really as when a man pays a note of hand for a friend; or when he pays for another a ransom. The price is reckoned as paid for them, and the "benefits" flow to the debtor and the captive. It is not reckoned that they paid it, for that is not true; but that it was done for them, and the benefit may be theirs, which is true.
(3) God has been pleased to promise that these benefits may be conferred on him who believes in the Saviour. The sinner is "united" by faith to the Lord Jesus, and is so adjudged, or reckoned. God "esteems" or judges him to be a believer according to the promise. And so believing, and so repenting, he deems it consistent to pardon and justify him who is so united to his Son by faith. He is justified, not by the ACT of faith; not by any merits of his own, but by the merits of Christ. He has no other ground, and no other hope. Thus, he is in fact a pardoned and justified man; and God so reckons and judges. God's law is honored, and the sinner is pardoned and saved; and it is now as consistent for God to treat him as a righteous man, as it would be if he had never sinned - since there is as high honor shown to the law of God, as there would have been had he been personally obedient, or had he personally suffered its penalty. And as, through the death of Christ, the same "results" are secured in upholding God's moral government as would be by his condemnation, it is consistent and proper for God to forgive him and treat him as a righteous man; and to do so accords with the infinite benevolence of his heart.
And sanctification - By him we are sanctified or made holy. This does not mean, evidently, that his personal holiness is reckoned to us, but that by his work applied to our hearts, we become personally sanctified or holy. Compare Eph 4:24. This is done by the agency of his Spirit applying truth to the mind Joh 17:19, by the aid which he furnishes in trials, temptations, and conflicts, and by the influence of hope in sustaining, elevating and purifying the soul. All the truth that is employed to sanctify, was taught primarily by him; and all the means that may be used are the purchase of his death, and are under his direction; and the Spirit by whose agency Christians are sanctified, was sent into the world by him, and in answer to his prayers. Joh 14:16; Joh 15:26.
And redemption - ἀπολύτρωσις apolutrō sis. For the meaning of this word, see the note at Rom 3:24. Here it is evidently used in a larger sense than it is commonly in the New Testament. The things which are specified above, "justification and sanctification," are a part of the work of redemption. Probably the word is used here in a wide sense, as denoting the whole "group," or class of influences by which we are brought at last to heaven; so that the apostle refers not only to his atonement, but to the work by which we are in fact redeemed from death, and made happy in heaven. Thus, in Rom 8:23, the word is applied to the resurrection, "the 'redemption' of the body." The sense is, "it is by Christ that we are redeemed; by him that an atonement is made; by him that we are pardoned; by him that we are delivered from the dominion of sin, and the power of our enemies; and by him that we shall be rescued from the grave, and raised up to everlasting life." Thus, the whole work depends on him; and no part of it is to be ascribed to the philosophy, the talent, or the wisdom of human beings. He does not merely aid us; he does not complete that which is imperfect; he does not come in to do a part of the work, or to supply our defects; but it is all to be traced to him. Col 2:10, "and ye are complete in him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:30: in: Co1 12:18, Co1 12:27; Isa 45:17; Joh 15:1-6, Joh 17:21-23; Rom 8:1, Rom 12:5, Rom 16:7, Rom 16:11; Co2 5:17, Co2 12:2; Eph 1:3, Eph 1:4, Eph 1:10, Eph 2:10
of God: Rom 11:36; Co2 5:18-21
wisdom: Co1 1:24, Co1 12:8; Pro 1:20, Pro 2:6, Pro 8:5; Dan 2:20; Luk 21:15; Joh 1:18, Joh 8:12, Joh 14:6; Joh 17:8, Joh 17:26; Co2 4:6; Eph 1:17, Eph 1:18, Eph 3:9, Eph 3:10; Col 2:2, Col 2:3, Col 3:16; Ti2 3:15-17; Jam 1:5
righteousness: Psa 71:15, Psa 71:16; Isa 45:24, Isa 45:25, Isa 54:17; Jer 23:5, Jer 23:6, Jer 33:16; Dan 9:24; Rom 1:17, Rom 3:21-24, Rom 4:6, Rom 4:25, Rom 5:19, Rom 5:21; Co2 5:21; Phi 3:9; Pe2 1:1
sanctification: Co1 1:2, Co1 6:11; Mat 1:21; Joh 17:17-19; Act 26:18; Rom 8:9; Gal 5:22-24; Eph 2:10, Eph 5:26; Pe1 1:2; Jo1 5:6
redemption: Co1 15:54-57; Hos 13:14; Rom 3:24, Rom 8:23; Gal 1:4, Gal 3:13; Eph 1:7, Eph 4:30; Col 1:14; Tit 2:14; Heb 9:12; Pe1 1:18, Pe1 1:19; Rev 5:9, Rev 14:4
Geneva 1599
But (a) of him are ye in Christ Jesus, (27) who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
(a) Whom he cast down before, now he lifts up, indeed, higher than all men: yet in such a way that he shows them that all their worthiness is outside of themselves, that is, it stands in Christ, and that of God.
(27) He teaches that especially and above all things, the Gospel ought not to be condemned, seeing that it contains the principal things that are to be desired, that is, true wisdom, the true way to obtain righteousness, the true way to live honestly and godly, and the true deliverance from all miseries and calamities.
John Gill
But of him are ye in Christ Jesus,.... These words, as they direct to the proper object of glorying, Christ, so they show the high honour the called ones are brought to in and through Christ, and are opposed to their outward meanness, folly, weakness, poverty, and contempt. They are first of God the Father, of his own rich free grace and goodness, without any regard to any motive, merit, or desert of theirs, put into Christ by electing grace, in whom they are preserved and blessed; and which is their original secret being in him; and is made manifest by regenerating grace, by their being made new creatures; which also is not owing to their blood, or to the will of the flesh, or to the will of man, but to God and his free favour in Christ: and in consequence of their being in Christ, as their head and representative, he becomes all to them, which is here expressed,
who of God is made unto us wisdom. Though they are foolish creatures in their own and the world's esteem, yet Christ is their wisdom; he is so "efficiently", the author and cause of all that spiritual wisdom and understanding in divine things they are possessed of; he is so "objectively", their highest wisdom lying in the knowledge of his person, blood, and righteousness, of interest in him, and salvation by him; with which knowledge eternal life is connected: and he is so "representatively"; he is their head, in whom all their wisdom lies; he acts for them as their wisdom to God, he is their Counsellor, their Advocate, who pleads and intercedes for them, and as their wisdom to men, and gives them a mouth and wisdom which their adversaries are not able to gainsay; and having the tongue of the learned, he speaks a word in season to themselves, when weary, distressed, and disconsolate, and for them in the court of heaven; he is their wisdom, to direct their paths, to guide them with his counsel, in the way they should go, safe to his kingdom and glory:
and righteousness. He is the "author" of righteousness; he has wrought out and brought in one for them, which is well pleasing to God, satisfying to his justice, by which his law is magnified and made honourable; which justifies from all sin, and discharges from all condemnation, is everlasting, and will answer for them in a time to come; this he has brought in by the holiness of his nature, the obedience of his life, and by his sufferings and death: and which is "subjectively" in him, not in themselves; nor does it lie in any thing wrought in them, or done by them; but in him as their head and representative, who by "imputation" is made righteousness to them; and they the same way are made the righteousness of God in him; or in other words, this righteousness, by an act of the Father's grace, is imputed, reckoned, and accounted to them as their justifying righteousness:
and sanctification; Christ is the sanctification of his people, through the constitution of God, the imputation of the holiness of his nature, the merits of his blood, and the efficacy of his grace, he is so "federally" and "representatively"; he is their covenant head, and has all covenant grace in his hands for them, and so the whole stock and fund of holiness, which is communicated to them in all ages, until the perfection of it in every saint: this is sanctification in Christ, which differs from sanctification in them in these things; in him it is as the cause, in them as the effect; in him as its fountain, in them as the stream; in him it is complete, in them it is imperfect for the present: and they have it by virtue of union to him; sanctification in Christ can be of no avail to any, unless it is derived from him to them; so that this sanctification in Christ does not render the sanctification of the Spirit unnecessary, but includes it, and secures it: likewise Christ is the sanctification of his people "by imputation", as the holiness of his human nature is, together with his obedience and sufferings, imputed to them for their justification; Christ assumed an holy human nature, the holiness of it was not merely a qualification for his office as a Saviour, or what made his actions and sufferings in that nature significant and useful, or is exemplary to men; but is a branch of the saints justification before God: the law required an holy nature, theirs is not holy; Christ has assumed one not for, himself, but for them, and so is the end of the law in all respects: and this may be greatly designed in the whole of this passage; "wisdom" may stand in general for the wise scheme of justification, as it is laid in Christ; "sanctification" may intend the holiness of his nature; "righteousness" the obedience of his life; and "redemption" his sufferings and death, by which it is obtained: but then justification and sanctification are not to be confounded; they are two distinct things, and have their proper uses and effects; sanctification in the saints does not justify, or justification sanctify; the one respects the power and being of sin, the other the guilt of it. Moreover, Christ is the sanctification of his people "meritoriously"; through the shedding of his blood, whereby he has sanctified them, that is, expiated their sins, and made full atonement for them; see Heb 10:10. Once more, he is their sanctification "efficiently"; by his Spirit, as the author, and by his word, as the means; he is the source of all holiness, it all comes from him, and is wrought by his Spirit in the heart; which lies in filling the understanding with spiritual light and knowledge; the mind with a sense of sin, and a detestation of it; the heart with the fear of God; the affections with love to divine objects and things; the will with submission and resignation to the will of God in all respects; and is exercised in living a life of faith on Christ, and in living soberly, righteously, and godly, before God and man: and this, though imperfect now, will be perfected from and by Christ, without which it is impossible to see the Lord:
and redemption; which he is by the appointment of his Father, being foreordained to it before the foundation of the world; and this sense of the word made will agree with every clause in the text; and he is so efficiently, having obtained eternal redemption from sin, Satan, the law, and this present evil world, for his people; and "subjectively", it being in him, and every other blessing which is either a part of it, and comes through it, or is dependent on it, as justification, adoption, and remission of sins. Moreover, this may have respect not only to redemption past, which is obtained by Christ; but to that which draws near, the saints are waiting for, and to which they are sealed up by the Spirit of God; even their redemption and deliverance from very being of sin, from all sorrow and sufferings, from death and the grave, and everything that is afflicting and distressing.
John Wesley
Of him - Out of his free grace and mercy. Are ye Engrafted into Christ Jesus, who is made unto us that believe wisdom, who were before utterly foolish and ignorant. Righteousness - The sole ground of our justification, who were before under the wrath and curse of God. Sanctification - A principle of universal holiness, whereas before we were altogether dead in sin. And redemption - That is, complete deliverance from all evil, and eternal bliss both of soul and body.
Robert Jamieson, A. R. Fausset and David Brown
But . . . ye--in contrast to them that "glory" in worldly wisdom and greatness.
of him are--not of yourselves (Eph 2:8), but of Him (Rom 11:36). From Him ye are (that is, have spiritual life, who once were spiritually among the "things which are not." 1Cor 1:28).
in Christ--by living union with Him. Not "in the flesh" (1Cor 1:26, 1Cor 1:29).
of God--from God; emanating from Him and sent by Him.
is made unto us--has been made to us, to our eternal gain.
wisdom--unattainable by the worldly mode of seeking it (1Cor 1:19-20; contrast Col 2:3; Pro. 8:1-36; Is 9:6). By it we become "wise unto salvation," owing to His wisdom in originating and executing the plan, whereas once we were "fools."
righteousness--the ground of our justification (Jer 23:5-6; Rom 4:25; 2Cor 5:21); whereas once we were "weak" (Rom 5:6). Is 42:21; Is 45:24.
sanctification--by His Spirit; whereas formerly we were "base." Hereafter our righteousness and sanctification alike shall be both perfect and inherent. Now the righteousness wherewith we are justified is perfect, but not inherent; that wherewith we are sanctified is inherent, but not perfect [HOOKER]. Now sanctification is perfect in principle, but not in attainment. These two are joined in the Greek as forming essentially but one thing, as distinguished from the "wisdom" in devising and executing the plan for us ("abounded toward us in all wisdom," Eph 1:8), and "redemption," the final completion of the scheme in the deliverance of the body (the position of "redemption" last shows that this limited sense is the one intended here). Lk 21:28; Rom 8:23; Eph 1:14; Eph 4:30.
redemption--whereas once we were "despised."
1:311:31: զի որպէս եւ գրեա՛լ է. Որ պարծի՛ն ՚ի Տէր պարծեսցի[3642]։[3642] Ոմանք. Որպէս գրեալ է. Որ պարծիցին՝ ՚ի Տէր պարծեսցին։
31 որպէսզի, ինչպէս գրուած էլ է. «Նա, ով պարծենում է, թող պարծենայ Տիրոջով»:
31 Որպէս զի, ինչպէս գրուած է. «Ան որ կը պարծենայ Տէրոջմով թող պարծենայ»։
զի որպէս եւ գրեալ է. Որ պարծին` ի Տէր պարծեսցի:

1:31: զի որպէս եւ գրեա՛լ է. Որ պարծի՛ն ՚ի Տէր պարծեսցի[3642]։
[3642] Ոմանք. Որպէս գրեալ է. Որ պարծիցին՝ ՚ի Տէր պարծեսցին։
31 որպէսզի, ինչպէս գրուած էլ է. «Նա, ով պարծենում է, թող պարծենայ Տիրոջով»:
31 Որպէս զի, ինչպէս գրուած է. «Ան որ կը պարծենայ Տէրոջմով թող պարծենայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:3131: чтобы [было], как написано: хвалящийся хвались Господом.
1:31  ἵνα καθὼς γέγραπται, ὁ καυχώμενος ἐν κυρίῳ καυχάσθω.
1:31. ἵνα (so) καθὼς (down-as) γέγραπται (it-had-come-to-be-scribed," Ὁ ( The-one ) καυχώμενος ( boasting-unto ," ἐν ( in ) Κυρίῳ ( unto-Authority-belonged ) καυχάσθω . ( it-should-boast-unto )
1:31. ut quemadmodum scriptum est qui gloriatur in Domino glorieturThat, as it is written: He that glorieth may glory in the Lord.
1:31. And so, in the same way, it was written: “Whoever glories, should glory in the Lord.”
1:31. That, according as it is written, He that glorieth, let him glory in the Lord.
1:31. And so, in the same way, it was written: “Whoever glories, should glory in the Lord.”
1:31. That, according as it is written, He that glorieth, let him glory in the Lord.
1:31 That, according as it is written, He that glorieth, let him glory in the Lord:
31: чтобы [было], как написано: хвалящийся хвались Господом.
1:31  ἵνα καθὼς γέγραπται, ὁ καυχώμενος ἐν κυρίῳ καυχάσθω.
1:31. ut quemadmodum scriptum est qui gloriatur in Domino glorietur
That, as it is written: He that glorieth may glory in the Lord.
1:31. And so, in the same way, it was written: “Whoever glories, should glory in the Lord.”
1:31. That, according as it is written, He that glorieth, let him glory in the Lord.
1:31. And so, in the same way, it was written: “Whoever glories, should glory in the Lord.”
1:31. That, according as it is written, He that glorieth, let him glory in the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:31: According as it is written - In Jer 9:23, Jer 9:24 : Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches; but let him that glorieth glory in this: That he understandeth and knoweth me, that I am the Lord, which exercise loving-kindness, judgment, and righteousness, in the earth. So then, as all good is of and from God, let him that has either wisdom, strength, riches, pardon, holiness, or any other blessing, whether temporal or spiritual, acknowledge that he has nothing but what he has received; and that, as he has cause of glorying (boasting or exultation) in being made a partaker of these benefits and mercies of his Creator and Redeemer, let him boast in God alone, by whom, through Christ Jesus, he has received the whole.
1. This is an admirable chapter, and drawn up with great skill and address. The divided state of the Corinthian Church we have already noticed, and it appears that in these factions the apostle's authority had been set at nought by some, and questioned by many. St. Paul begins his letter with showing his authority; he had it immediately through Christ Jesus himself, by the will of God. And indeed the success of his preaching was a sufficient proof of the Divinity of his call. Had not God been with him he never could have successfully opposed the whole system of the national religion of the Corinthians, supported as it was by the prejudice of the people, the authority of the laws, and the eloquence and learning of their most eminent philosophers. It was necessary, therefore, that he should call the attention of this people to the Divine origin of his mission, that they might acknowledge that the excellency of the power was of God, and not of man.
2. It was necessary also that he should conciliate their esteem, and therefore speak as favourably concerning them as truth would allow; hence he shows them that they were a Church of God, sanctified in Christ Jesus, and called to be saints; that they abounded and even excelled in many extraordinary gifts and graces; and that they were not inferior to any Church of God in any gift. And he shows them that they received all these through God's confirmation of that testimony which he had delivered among them, Co1 1:4-7.
3. When he had thus prepared their minds to receive and profit by his admonitions he proceeds to their schisms, which he mentions and reprehends in the most delicate manner, so that the most obstinate and prejudiced could take no offense.
4. Having gained this point, he gently leads them to consider that, as God is the fountain of all good, so their good had all come from him; and that none of them should rest in the gift, but in the giver; nor should they consider themselves as of particular consequence on account of possessing such gifts, because all earthly good is transitory, and those who trust in power, wisdom, or wealth, are confounded and brought to nought; and that they alone are safe who receive every thing as from the hand of God, and, in the strength of his gifts, glorify him who is the donor of all good. He who can read this chapter without getting much profit has very little spirituality in his soul, and must be utterly unacquainted with the work of God in the heart.
Albert Barnes: Notes on the Bible - 1834
1:31: As it is written - This is evidently a quotation made from Jer 9:23-24. It is not made literally; but the apostle has "condensed" the sense of the prophet into a few words, and has retained essentially his idea.
He that glorieth - He that boasts or exults.
In the Lord - Not ascribing his salvation to human abilities, or learning, or rank, but entirely to God. And from this we see:
(1) That the design of the plan of salvation is to exalt God in view of the mind.
(2) that the design is to make us humble; and this is the design also of all his works no less than of the plan of salvation. All just views of the creation tend to produce true humility.
(3) it is an evidence of piety when we are thus disposed to exalt God, and to be humble. It shows that the heart is changed; and that we are truly disposed to honor him.
(4) we may rejoice in God. We have no strength, and no righteousness of which to boast; but we may rejoice in him. He is full of goodness and mercy. He is able to save us. He can redeem us out of the hand of all our enemies. And when we are conscious that we are poor, and feeble, and helpless; when oppressed with a sense of sin, we may rejoice in him as our God; and exult in him as our Saviour and Redeemer. True piety will delight to come and lay everything at his feet; and whatever may be our rank, or talent, or learning, we shall rejoice to come with the temper of the humblest child of poverty, and sorrow, and lack, and to say, "not unto us, not unto us, but unto thy name give glory for thy mercy, and for thy truth's sake," Psa 115:1.
"Not to our names, thou only just and true,
Not to our worthless names is glory due;
Thy power and grace, thy truth and justice claim.
Immortal honours to thy sovereign name."
Watts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:31: Ch1 16:10, Ch1 16:35; Psa 105:3; Isa 41:16, Isa 45:25; Jer 4:2, Jer 9:23, Jer 9:24; Co2 10:17; Gal 6:13, Gal 6:14; Phi 3:3 *Gr.
Geneva 1599
That, according as it is written, (b) He that glorieth, let him glory in the Lord.
(b) Let him yield all to God and give him thanks: and so by this place is man's free will beaten down, which the papists so dream about.
John Gill
That, according as it is written,.... Jer 9:23.
He that glorieth, let him glory in the Lord; not in his own wisdom, riches, and strength; but in Christ, as his wisdom, righteousness, sanctification, and redemption.
John Wesley
Let him glory in the Lord - Not in himself, not in the flesh, not in the world. Jer 9:23-24
Robert Jamieson, A. R. Fausset and David Brown
glory in . . . Lord-- (Jer 9:23-24) --in opposition to "flesh glorying in His presence" (1Cor 1:29). In contrast to morbid slavish self-abasement, Paul joins with humility the elevating consciousness of our true dignity in Christ. He who glories is to glory in the Lord, not in the flesh, nor in the world.