1 Corinthians 1

Introduction: Security in Christ’s Forgiveness

(1:1) “Paul, called as an apostle of Jesus Christ by the will of God, and Sosthenes our brother.”

“Paul, called as an apostle of Jesus Christ.” Paul was reminding the Corinthians of his unique position and authority as an apostle.

“Sosthenes” was “the leader of the synagogue” (Acts 18:17) in Corinth. He was either beaten by Gallio’s men or by the unruly mob, who were angry that they couldn’t kill Paul. While Sosthenes was a former enemy of Paul, it seems that Paul eventually led this man to faith in Jesus! Luke records that Paul “remained many days” after Sosthenes tried to have Paul killed at the hands of Gallio (Acts 18:18). If this man is the Sosthenes of Acts 18, what a powerful example of Christian love on behalf of Paul. Even though this man tried to persecute him, Paul befriended him and led him to Christ.

(1:2) “To the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call on the name of our Lord Jesus Christ, their Lord and ours.”

“To those who have been sanctified in Christ Jesus.” The word “sanctified” is likely a synonym for being regenerate (1 Cor. 1:30; 6:11),[] rather than a term for spiritual growth. After all, he speaks of the entire church of Corinth as sanctified (which wasn’t true of their spiritual growth!), and he speaks about this in the past tense (whereas spiritual growth is an ongoing process).

“Saints by calling.” The Corinthians didn’t act like saints, but they were called saints. They were “called into fellowship with [Jesus]” (v.9).

“With all who in every place call on the name of our Lord Jesus Christ, their Lord and ours…” This shows the connection between the local and universal church. There was a specific church in Corinth, but they were connected with “all who in every place call on the name of our Lord Jesus Christ, their Lord and ours.”

(1:3) “Grace to you and peace from God our Father and the Lord Jesus Christ.”

Chuck Smith called the terms “grace” and “peace” the common twins of the NT. Because we are under “grace,” we now have “peace” with God.

(1:4) “I thank my God always concerning you for the grace of God which was given you in Christ Jesus.”

The Corinthians were a crass and carnal group. Indeed, they must have been a royal pain in Paul’s neck at this moment in his relationship with them. Despite this, Paul was able to open his letter with gratitude. He wasn’t thankful for the people, but for God’s grace that was given to them (“for the grace of God which was given you”). He kept the most important truth at the center: These people knew God, and more importantly, God knew them. This filled Paul’s heart with thankfulness.

(1:5) “That in everything you were enriched in Him, in all speech and all knowledge.”

The Corinthians prided themselves on their sophistry, speech, and knowledge. Paul writes that they already have these things. When we are “in Him,” we do not lack any spiritual gift (v.7). Instead of trying to act like we are gifted and knowledgeable, we can know that God has already gifted us. This doesn’t mean that each Christian has every spiritual gift. Rather, the “you” is plural. Therefore, Paul is referring to the entire church having every spiritual gift.

Because of the Corinthian boasting, it would’ve been easy for Paul to claim that “speech and knowledge” were poor gifts to possess, or perhaps, he could’ve begun by telling them that they really weren’t that gifted in these areas. Indeed, we could think that this approach would’ve been good for the pride of the Corinthians. But Paul does no such thing. Instead, he tells them that they are very gifted, and this should point them back to the Giver—not themselves.

(1:6) “Even as the testimony concerning Christ was confirmed in you.”

Even though these Corinthians were flagrant sinners, Paul was confident that the testimony of Christ (i.e. the gospel[]) was “confirmed” (bebaioō) in them (cf. v.8). This term means “to put something beyond doubt, confirm, establish” (BDAG). In Classical Greek, it referred to a legal “guarantee” or a “legally valid confirmation of a legal act.”[] The NT authors “adopted the technical sense that the words had already acquired in the legal sphere.”[]

(1:7) “So that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ.”

“You are not lacking in any gift.” Again, the Corinthians prided themselves on their spiritual gifts, but Paul says that they already are gifted in Christ. They are trying to boast about something that they already have.

“Awaiting eagerly the revelation of our Lord Jesus Christ.” The early Christians believed that Christ could return at any moment. Because they were legally confirmed by the blood of Christ (v.6, 8), they had good reason to “await eagerly” the return of Christ. There is no mention of needing to be afraid of his return—only eager expectation.

(1:8) “Who will also confirm you to the end, blameless in the day of our Lord Jesus Christ.”

“[Jesus] will also confirm you to the end, blameless.” This is a good verse for eternal security. It’s frankly shocking that Paul could write these words to a church that was riddled with eroticism and egotism—division, and drunkenness. Yet God actively does the “confirming” (bebaiōsei)—not us. He will confirm us to be “blameless” (anegklētos), which is the same term for “above reproach” (1 Tim. 3:10).

(1:9) “God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.”

The Corinthians were not a faithful group. They were wildly sinful and carnal. But Paul could write about their confident hope, because “God is faithful.”

Questions for Reflection

The Corinthians were terribly sinful people. If you were writing a letter to them, how would begin? How does this compare to Paul’s approach in verses 1-9?

1 Corinthians 1:10-17 (Schisms over Sophists)

(1:10) “Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all agree and that there be no divisions among you, but that you be made complete in the same mind and in the same judgment.”

While this church had many problems (e.g. sexual immorality, drunkenness, etc.), Paul chooses a very interesting starting point: division. He must’ve chosen the problem of division because this is so utterly toxic to Christian community. The term “divisions” (schismata) is where we get our modern term “schism.” It can be used for “tearing” a garment (Mt. 9:16; Mk. 2:21), or divided thinking (Jn. 9:16). This was a “competitive party-spirit centered on personalities persisted in Corinth that erupted into quarrels and provoked jealousy.”[] Because we are one body, we shouldn’t have divisions (1 Cor. 1:13; 12:25). It would be like your liver revolting against your kidneys!

“Made complete in the same mind and in the same judgment.” The reason we should be of the same mind is because we have “the mind of Christ” (1 Cor. 2:16). By this, Paul is referring to unity—not uniformity. Later in chapter 12, Paul explains that believers have different gifts and ministries. But we should have unity in our worldview and values.

(1:11) “For I have been informed concerning you, my brethren, by Chloe’s people, that there are quarrels among you.”

Perhaps it was Chloe’s friends (or her home church?) that shared this information with Paul. This shows that sharing about sin in the church isn’t being a “gossip” or a “snitch.” Indeed, this is how children think—not mature Christians! Chloe contacted Paul because it would’ve been unhealthy for the Christians in Corinth if no one talked about the problems occurring in the church. Chloe, therefore, told Paul about the sins in the church so that there could be restoration. She shared this information for the benefit of the church—not for the sake of voyeurism or spreading rumors. In fact, we shouldn’t forget that Chloe had shared the truth of what happened—not lies or gossip. Likewise, Paul didn’t keep it a secret as to who shared this information with him. He thought it was better to have transparency through and through.

(1:12) “Now I mean this, that each one of you is saying, ‘I am of Paul,’ and ‘I of Apollos,’ and ‘I of Cephas,’ and ‘I of Christ.’”

The Corinthians generally identified themselves with their favorite sophists (see the “Introduction” above). It seems quite likely that they were bringing this ungodly view into the Christian community as well, identifying themselves with their favorite leaders. Paul reveals the error of their thinking when he writes that they put Jesus Christ on the list alongside the other leaders. Jesus is not merely one of many sophists. He is the King!

Apollos served at Corinth (Acts 18:24-19:1; 1 Cor. 3:6). Because he was such a learned and well-spoken man (Acts 18:24), the Corinthians probably favored him over Paul. But this division surely didn’t come from Apollos himself. After all, Paul viewed Apollos as a good leader in Corinth (1 Cor. 16:12), and he refers to Apollos as a fellow servant (1 Cor. 3:4-6). Instead, this divisive thinking came from the people themselves (“each one of you is saying…”).

“I of Christ.” This final group was part of the rhetorical “slogans” and “caricatures” that Paul created “in order to highlight the Corinthians’ childish behavior.”[]

(1:13-15) “Has Christ been divided? Paul was not crucified for you, was he? Or were you baptized in the name of Paul? ¹⁴ I thank God that I baptized none of you except Crispus and Gaius, ¹⁵ so that no one would say you were baptized in my name.”

Paul must’ve personally baptized Crispus (Acts 18:8) and Gaius (Acts 19:29; 20:4; Rom. 16:23; 3 Jn. 1?). Yet, Paul was happy that he didn’t do more baptizing. Otherwise, the Corinthians would’ve taken personal pride in having the “great apostle Paul” baptize them. Paul raises this point to reveal that the Corinthians were more focused on the baptizer (i.e. Paul), than the source of baptism itself (i.e. Jesus).

(1:16) “Now I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized any other.”

Paul personally baptized Stephanas (1 Cor. 16:15, 17).

“I do not know whether I baptized any other.” This shows the humanity found within the Scriptures. Even though the Bible is fully inspired, we can still read that biblical inspiration includes Paul’s lack of memory. Theologians refer to this as the doctrine of confluence—where God and man speak together in and through the Scriptures.

(1:17) “For Christ did not send me to baptize, but to preach the gospel, not in cleverness of speech, so that the cross of Christ would not be made void.”

Clearly, salvation is separate from water baptism. Otherwise, Paul never would’ve written this. In fact, Paul couldn’t even remember how many people he water baptized (v.16). Later, however, he states that all Christians have been spiritually baptized into Christ himself: “By one Spirit we were all baptized into one body” (1 Cor. 12:13). In other words, spiritual baptism is absolutely necessary for salvation, but water baptism is not. (For more on this subject, see our earlier article “Baptismal Regeneration.”)

Questions for Reflection

The Corinthians were elevating their leaders in a “cult of personality.” What did Paul do to avoid this in his own leadership? How did he try to avoid people worshipping him as a leader?

Of all things, why does Paul start his letter by addressing division? Why not address the sexual immorality of chapter 5 or the drunkenness of chapter 11? Why is unity so important in the Christian community?

Chloe told Paul about the sinful patterns happening in the church (v.11). How would you respond to someone who said that Chloe was gossiping to Paul? How is gossip different than what Chloe did?

1 Corinthians 1:18-31 (Elevating the Messengers over the Message)

The message sounds ridiculous to the wise people

(1:18) “For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”

Paul isn’t saying that the gospel is foolish, absurd, or illogical. He is writing from the perspective of the person who rejects the gospel. From the perspective of someone who is rejecting it (“foolishness to those who are perishing…”), it seems foolish to them. Consider how absurd the message of the Cross would appear in this Greek culture: The answer to all of life’s problems are found in a crucifixion victim!

(1:19) “For it is written, ‘I will destroy the wisdom of the wise, and the cleverness of the clever I will set aside.’”

Paul cites Isaiah 29:14. Fee writes, “In its original context this passage belongs to that grand series of texts that regularly warn Israel, or someone in Israel, not to try to match wits with God (cf. Isa. 40:12-14, 25; Job 38-42).”[]

(1:20) “Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?”

Paul modifies this sort of wisdom by calling it the “wisdom of this world.” Paul is taunting the “wise” sophists in Corinth to stand up to God’s wisdom. This would be like a chimpanzee challenging a chess master: It would be a “no contest” match. Paul includes the “scribes” (grammateus) on this list, because he is also addressing the Jewish intellectuals as well (v.22). Paul has no problem with “wisdom” (see 1 Cor. 2:6). He has a problem with autonomous human wisdom—focused on speculation rather than revelation.

 (1:21) “For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe.”

“The world through its wisdom did not come to know God.” The sophists in Corinth were thought to be wise with regard to answering the ultimate questions of life. But Paul states that God’s revelation trumps their speculation. Indeed, their wise speculations would send them spirally toward hell—not heaven.

“God was well-pleased through the foolishness of the message preached to save those who believe.” God constructed the message of the gospel, so that only the humble could accept it. Truly, it is quite humbling to set aside our own wisdom in favor of God’s message—especially a message that centers around a crucifixion victim. The main point is that “God prevents the wise from knowing him through their own wisdom but rather saves ‘those who believe.’”[]

(1:22) “For indeed Jews ask for signs and Greeks search for wisdom.”

“Jews ask for signs.” Paul cannot be saying that Christianity lacks evidence. After all, Jesus brought many signs, and many Jewish people found faith through these miracles (Jn. 2:11; 2:23; 3:2; 4:48, 54; 7:31; 20:30-31). However, Paul is pointing to the issue of our humility—not our intellect. When the religious leaders saw signs, they refused to accept them (Mt. 12:38-39; 16:4; Jn. 2:18-19; Jn. 12:37) or they misinterpreted the meaning of his miracles (Jn. 6:2, 14, 26, 30). Indeed, after raising Lazarus from the dead, the religious leaders tried to kill both Jesus (Jn. 11:47-50, 53) and Lazarus (Jn. 12:10).

“Greeks search for wisdom.” Paul cannot be saying that Christianity lacks logic or reason, because Christ is logical and reasonable being “the wisdom of God” (v.24, 30).

(1:23) “But we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness.”

The word “stumbling block” (skandalon) is the root for our modern word “scandal” or “scandalous.”

The word “foolishness” (mōria) is the root for our modern word “moron” or “moronic.”

(1:24) “But to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God.”

The “called” are those “who are being saved” (v.18) and “those who believe” (v.21). This calling is both inclusive and exclusive. It is inclusive because it invites everyone—both Jews and Gentiles. Yet, it is exclusive because it is only for those who are willing to believe.

(1:25) “Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.”

This is counter-intuitive wisdom. It isn’t that God’s truth is foolishness. Rather, even God’s message (which seemed foolish, v.18) is far wiser and more powerful than the speculations of the sophists.

The people who receive the message look ridiculous to the wise people

(1:26-28) “For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; ²⁷ but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, ²⁸ and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are.”

In Corinthian culture, they prized status, wealth, and education as the supreme values. It was very difficult for people in the upper echelons of society to come to faith in Christ. As Jesus said, “It is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God” (Mt. 19:24). Of course, this doesn’t mean that every single Corinthian Christian was from the lower classes. Paul writes that “not many were wise,” rather than writing “not any were wise” (v.26). The gospel is available to all, but some find it simply too humiliating to accept.

(1:29) “So that no man may boast before God.”

This fits with our thesis throughout this section: God constructed the message so that the proud would miss it, but the humble would accept it. Heaven will be populated with people that admit that they don’t have the right to be there.

(1:30) “But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption.”

“But by His doing you are in Christ Jesus.” We can’t take credit for our salvation (v.29). Everyone can have access to God, as long as they bow beneath the beams of the Cross.

“Who became to us wisdom from God, and righteousness and sanctification, and redemption.” Christ is the true wisdom. Finding him means that we find righteousness, sanctification, and redemption. The Corinthian sophists prized themselves on their philosophical conjecture. Meanwhile, Christ solved the problems at the core of the human condition.

(1:31) “So that, just as it is written, ‘Let him who boasts, boast in the Lord.’”

Questions for Reflection

People in modern culture still reject the message of Christ: Why might the message of Christ be offensive to people today? Why do some people have such hostility to it—just like they did in the first century in Corinth, Greece?

We cannot boast before God (v.29), but we can boast about God (v.31). How can we boast in the Lord without coming across as corny or strange? (vv.30-31) Can you think of examples where you’ve seen people boast in the Lord in ways that were authentic and winsome?