The Corinthians had overdone the natural tendency to appreciate some of God"s servants more than others because of their own personal qualities or because of blessings they had imparted. [source][source][source]
It was normal that some would appreciate Paul since he had founded the church and had ministered in Corinth with God"s blessing for18 months. Apollos had followed Paul there and was especially effective in refuting Jewish unbelievers and in showing that Jesus was the Messiah. He was a gifted apologist and orator ( Acts 18:24-28). [source][source][source]
There is no scriptural record that Peter ever visited Corinth, though he may have. Cephas is the Hellenized form of the Aramaic kepa, meaning "rock" (cf. John 1:42). Since Peter was the leading apostle to the Jews, it is understandable that many of the early Christians, especially the Jewish believers, would have venerated him. A fourth group apparently professed loyalty to no human leader but boasted of their allegiance to Christ alone. They appear to have regarded themselves as the most spiritual element in the church. They had devised their own brand of spiritual elitism that made them no better than the others. [source][source][source]
Context Summary
1Co 1:12-25 - The Cross God's Saving Power
Apollos had gone straight from Ephesus to Corinth, Acts 19:1. A party gathered around him, especially attracted by his eloquence and intellectual brilliance. Cephas was Peter, and around his name the more conservative elements gathered. Christ, stood for the promised glory of the Messianic kingdom. Paul was filled with dismay on hearing that a fourth division of the Church called themselves by his name. He told the Corinthians that whatever any of their human teachers had done for them, they had contributed only different phases or viewpoints of truth, all of which service sank into absolute insignificance as contrasted with the death of Jesus Christ on the cross.
The cross here implies not only the doctrine of the Atonement, but the humble bearing of the cross in daily life. There are many who wear a cross as an article of dress, but who evince nothing of its pitying, self-immolating, sacrificial spirit. Everyone needs a Calvary in the heart. Note from 1 Corinthians 1:18, r.v., margin, that being saved is a process, as well as an immediate experience. Oh to have grace to know the Cross, never to be ashamed of it, and to preach a crucified Savior in a humble, crucified spirit! [source]
Chapter Summary: 1Co 1
1After his salutation and thanksgiving for the Corinthians, 10Paul exhorts them to unity, 12and reproves their dissensions 18God destroys the wisdom of the wise, 21by the foolishness of preaching; 26and calls not the wise, mighty, and noble, 28but the foolish, weak, and men of no account
Greek Commentary for 1 Corinthians 1:12
Now this I mean [λεγω δε τουτο] Explanatory use of λεγω legō Each has his party leader. Απολλω Apollō is genitive of Απολλως Apollōs (Acts 18:24), probably abbreviation of Απολλωνιυς Apollōnius as seen in Codex Bezae for Acts 18:24. See note on Acts 18:24 for discussion of this “eloquent Alexandrian” (Ellicott), whose philosophical and oratorical preaching was in contrast “with the studied plainness” of Paul (1 Corinthians 2:1; 2 Corinthians 10:10). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1 Corinthians 16:12). Χηπα Cēphā is the genitive of Χηπας Cēphās the Aramaic name given Simon by Jesus (John 1:42), Πετρος Petros in Greek. Except in Galatians 2:7,Galatians 2:8 Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts 15:7-11; Galatians 2:7-10). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians 2:11-14), but, in spite of Baur‘s theory, there is no evidence of a schism in doctrine between Paul and Peter. If 2 Peter 3:15. be accepted as genuine, as I do, there is proof of cordial relations between them and 1 Corinthians 9:5 points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul‘s rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. So a third faction was formed by the use of Peter‘s name as the really orthodox wing of the church, the gospel of the circumcision. [source]
And I of Christ [εγω δε Χριστου] Still a fourth faction in recoil from the partisan use of Paul, Apollos, Cephas, with “a spiritually proud utterance” (Ellicott) that assumes a relation to Christ not true of the others. “Those who used this cry arrogated the common watchword as their peculium ” (Findlay). This partisan use of the name of Christ may have been made in the name of unity against the other three factions, but it merely added another party to those existing. In scouting the names of the other leaders they lowered the name and rank of Christ to their level. [source]
Now this I say [λέγω δὲ τοῦτο] A familiar classical formula: What I mean is this. Rev., Now this I mean. This usually refers to what follows. Compare Galatians 3:17; Ephesians 4:17. [source]
I am of Paul and I of Apollos [] The repeated δὲ andexpresses the opposition between the respective parties. The followers of Apollos preferred his more philosophical and rhetorical preaching to the simpler and more direct utterances of Paul. Others ranged themselves under the name of Peter. [source]
Cephas [] Aramaic for Πέτρος PeterSee on John 1:42. It is Paul's usual name for Peter, Πέτρος occurring only Galatians 2:7,Galatians 2:8. Peter would be the rallying-point for the Judaizing Christians, who claimed him as the apostle of the circumcision. The state of the Corinthian church offered the most favorable ground for Paul's Jewish-Christian adversaries, who took advantage of the reaction created by the looser views and practice of Gentile Christians, and by the differences of opinion on important questions, to press the necessity of legal regulation, and of ceremonial observances in non-essentials. [source]
Of Christ [] Many modern authorities hold that Paul thus designates a fourth and quite distinct party. This view rests mainly on the form of statement in this verse, and has no support in the epistle. The peculiar characteristics of this party, if it were such, can only be conjectured. It seems more probable that those who were “of Christ” belonged to the party of Peter: that they were native Jews, coming from abroad with letters of recommendation to Corinth, representing themselves as ministers and apostles of Christ, and using His name as the watchword under which they could most successfully prosecute their opposition to Paul and the gospel which he preached. The allusion in this verse would therefore link itself with those in the tenth and eleventh chapters of the second epistle. [source]
Reverse Greek Commentary Search for 1 Corinthians 1:12
Mark 9:41Because ye are Christ‘s [hoti Christou este)] Predicate genitive, belong to Christ. See Romans 8:9; 1 Corinthians 1:12; 2 Corinthians 10:7. That is the bond of universal brotherhood of the redeemed. It breaks over the lines of nation, race, class, sex, everything. No service is too small, even a cup of cold water, if done for Christ‘s sake. See note on Matthew 18:6. for discussion on stumbling-blocks for these little ones that believe on Jesus (Mark 9:42), a loving term of all believers, not just children. [source]
John 1:42Looked upon him [εμβλεπσας αυτωι] See John 1:36 for same word and form of John‘s eager gaze at Jesus. Luke uses this word of Jesus when Peter denied him (Luke 22:61). He brought him Effective second aorist active indicative of αγο ago as if Andrew had to overcome some resistance on Simon‘s part. Thou shalt be called Cephas Apparently before Simon spoke. We do not know whether Jesus had seen Simon before or not, but he at once gives him a nickname that will characterize him some day, though not yet, when he makes the noble confession (Matthew 16:17.), and Jesus will say, “Thou art Peter.” Here the future passive indicative of καλεω kaleō is only prophecy. The Aramaic Χηπας Cēphās (rock) is only applied to Simon in John except by Paul (1 Corinthians 1:12; Galatians 1:18, etc.). But the Greek Πετρος Petros is used by all. In the ancient Greek πετρα petra was used for the massive ledge of rock like Stone Mountain while πετρος petros was a detached fragment of the ledge, though itself large. This distinction may exist in Matthew 16:17., except that Jesus probably used Aramaic which would not have such a distinction. [source]
Acts 18:24Eloquent [λόγιος] Only here in New Testament. The word is used in Greek literature in several senses. As λόγος means either reason or speech, so this derivative may signify either one who has thought much, and has much to say, or one who can say it well. Hence it is used: 1. Of one skilled in history. Herodotus, for example, says that the Heliopolitans are the most learned in history ( λογιώτατοι ) of all the Egyptians. 2. Of an eloquent person. An epithet of Hermes or Mercury, as the god of speech and eloquence. 3. Of a learned person generally. There seems hardly sufficient reason for changing the rendering of the A. V. (Rev., learned )especially as the scripture-learning of Apollos is specified in the words mighty in the scriptures, and his superior eloquence appears to have been the reason why some of the Corinthians preferred him to Paul. See 1 Corinthians 1:12; 1 Corinthians 2:4; 2 Corinthians 10:10. [source]
1 Corinthians 9:5To lead about a wife that is a believer? [αδελπην γυναικα περιαγειν] Old verb περιαγω periagō intransitive in Acts 13:11. Two substantives in apposition, a sister a wife, a common Greek idiom. This is a plea for the support of the preacher‘s wife and children. Plainly Paul has no wife at this time. And Cephas (και Κηπας kai Kēphās). Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions in Corinth (1 Corinthians 1:12). It was well known that Peter was married (Matthew 8:14). Paul mentions James by name in Galatians 1:19 as one of the Lord‘s brothers. All the other apostles were either married or had the right to be. [source]
1 Corinthians 9:5And Cephas [και Κηπας] Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions in Corinth (1 Corinthians 1:12). It was well known that Peter was married (Matthew 8:14). Paul mentions James by name in Galatians 1:19 as one of the Lord‘s brothers. All the other apostles were either married or had the right to be. [source]
2 Corinthians 1:14As also ye did acknowledge us in part [κατως και επεγνωτε ημας απο μερους] Gracious acknowledgment (second aorist active indicative of επιγνωσκω epignōskō) to the original Pauline party (1 Corinthians 1:12; 1 Corinthians 3:4) that he had seemed to care so little for them. And now in his hour of victory he shows that, if he is their ground of glorying, they are his also (cf. 1 Thessalonians 2:19.; Philemon 2:16).sa120 [source]
Galatians 1:18To see [ἱστορῆσαι] N.T.o1. To inquire into: 2. to find out by inquiring: 3. to gain knowledge by visiting; to become personally acquainted with. In lxx, only Matthew href="/desk/?q=mt+16:18&sr=1">Matthew 16:18; see on John 1:42; see on 1 Corinthians 1:12. [source]
Titus 3:13Apollos [Απολλων] Paul‘s friend (Acts 18:24-19:1; 1 Corinthians 1:12.). Set forward (προπεμπσον propempson). First aorist active imperative of προπεμπω propempō old verb, to send on ahead (1 Corinthians 16:6,1 Corinthians 16:11; Romans 15:24). That nothing be wanting unto them Purpose with ινα hina and present (or second aorist λιπηι lipēi some MSS.) subjunctive of λειπω leipō old verb to leave, to remain, to lack. With dative case here (αυτοις autois). [source]
What do the individual words in 1 Corinthians 1:12 mean?
I meannowthisthateachof yousaysIindeedamof Paulandof Apollosof Cephasof Christ
Parse: Noun, Genitive Masculine Singular
Root: Παῦλος
Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles.
Parse: Noun, Genitive Masculine Singular
Root: Ἀπολλῶς
Sense: a learned Jew from Alexandria and mighty in the scriptures who became a Christian and a teacher of Christianity.
Greek Commentary for 1 Corinthians 1:12
Explanatory use of λεγω legō Each has his party leader. Απολλω Apollō is genitive of Απολλως Apollōs (Acts 18:24), probably abbreviation of Απολλωνιυς Apollōnius as seen in Codex Bezae for Acts 18:24. See note on Acts 18:24 for discussion of this “eloquent Alexandrian” (Ellicott), whose philosophical and oratorical preaching was in contrast “with the studied plainness” of Paul (1 Corinthians 2:1; 2 Corinthians 10:10). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1 Corinthians 16:12). Χηπα Cēphā is the genitive of Χηπας Cēphās the Aramaic name given Simon by Jesus (John 1:42), Πετρος Petros in Greek. Except in Galatians 2:7, Galatians 2:8 Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts 15:7-11; Galatians 2:7-10). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians 2:11-14), but, in spite of Baur‘s theory, there is no evidence of a schism in doctrine between Paul and Peter. If 2 Peter 3:15. be accepted as genuine, as I do, there is proof of cordial relations between them and 1 Corinthians 9:5 points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul‘s rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. So a third faction was formed by the use of Peter‘s name as the really orthodox wing of the church, the gospel of the circumcision. [source]
Still a fourth faction in recoil from the partisan use of Paul, Apollos, Cephas, with “a spiritually proud utterance” (Ellicott) that assumes a relation to Christ not true of the others. “Those who used this cry arrogated the common watchword as their peculium ” (Findlay). This partisan use of the name of Christ may have been made in the name of unity against the other three factions, but it merely added another party to those existing. In scouting the names of the other leaders they lowered the name and rank of Christ to their level. [source]
A familiar classical formula: What I mean is this. Rev., Now this I mean. This usually refers to what follows. Compare Galatians 3:17; Ephesians 4:17. [source]
The repeated δὲ andexpresses the opposition between the respective parties. The followers of Apollos preferred his more philosophical and rhetorical preaching to the simpler and more direct utterances of Paul. Others ranged themselves under the name of Peter. [source]
Aramaic for Πέτρος PeterSee on John 1:42. It is Paul's usual name for Peter, Πέτρος occurring only Galatians 2:7, Galatians 2:8. Peter would be the rallying-point for the Judaizing Christians, who claimed him as the apostle of the circumcision. The state of the Corinthian church offered the most favorable ground for Paul's Jewish-Christian adversaries, who took advantage of the reaction created by the looser views and practice of Gentile Christians, and by the differences of opinion on important questions, to press the necessity of legal regulation, and of ceremonial observances in non-essentials. [source]
Many modern authorities hold that Paul thus designates a fourth and quite distinct party. This view rests mainly on the form of statement in this verse, and has no support in the epistle. The peculiar characteristics of this party, if it were such, can only be conjectured. It seems more probable that those who were “of Christ” belonged to the party of Peter: that they were native Jews, coming from abroad with letters of recommendation to Corinth, representing themselves as ministers and apostles of Christ, and using His name as the watchword under which they could most successfully prosecute their opposition to Paul and the gospel which he preached. The allusion in this verse would therefore link itself with those in the tenth and eleventh chapters of the second epistle. [source]
Reverse Greek Commentary Search for 1 Corinthians 1:12
Predicate genitive, belong to Christ. See Romans 8:9; 1 Corinthians 1:12; 2 Corinthians 10:7. That is the bond of universal brotherhood of the redeemed. It breaks over the lines of nation, race, class, sex, everything. No service is too small, even a cup of cold water, if done for Christ‘s sake. See note on Matthew 18:6. for discussion on stumbling-blocks for these little ones that believe on Jesus (Mark 9:42), a loving term of all believers, not just children. [source]
See on Matthew 16:18. A detached mass of rock. Cephas is the Aramaic name, occurring 1 Corinthians 1:12; 1 Corinthians 3:22; 1 Corinthians 9:5; 1 Corinthians 15:5; Galatians 2:9. [source]
See John 1:36 for same word and form of John‘s eager gaze at Jesus. Luke uses this word of Jesus when Peter denied him (Luke 22:61). He brought him Effective second aorist active indicative of αγο ago as if Andrew had to overcome some resistance on Simon‘s part. Thou shalt be called Cephas Apparently before Simon spoke. We do not know whether Jesus had seen Simon before or not, but he at once gives him a nickname that will characterize him some day, though not yet, when he makes the noble confession (Matthew 16:17.), and Jesus will say, “Thou art Peter.” Here the future passive indicative of καλεω kaleō is only prophecy. The Aramaic Χηπας Cēphās (rock) is only applied to Simon in John except by Paul (1 Corinthians 1:12; Galatians 1:18, etc.). But the Greek Πετρος Petros is used by all. In the ancient Greek πετρα petra was used for the massive ledge of rock like Stone Mountain while πετρος petros was a detached fragment of the ledge, though itself large. This distinction may exist in Matthew 16:17., except that Jesus probably used Aramaic which would not have such a distinction. [source]
Only here in New Testament. The word is used in Greek literature in several senses. As λόγος means either reason or speech, so this derivative may signify either one who has thought much, and has much to say, or one who can say it well. Hence it is used: 1. Of one skilled in history. Herodotus, for example, says that the Heliopolitans are the most learned in history ( λογιώτατοι ) of all the Egyptians. 2. Of an eloquent person. An epithet of Hermes or Mercury, as the god of speech and eloquence. 3. Of a learned person generally. There seems hardly sufficient reason for changing the rendering of the A. V. (Rev., learned )especially as the scripture-learning of Apollos is specified in the words mighty in the scriptures, and his superior eloquence appears to have been the reason why some of the Corinthians preferred him to Paul. See 1 Corinthians 1:12; 1 Corinthians 2:4; 2 Corinthians 10:10. [source]
See on John 10:19. In classical Greek used only of actual rents in material. So in Matthew 9:16; Mark 2:21. In the sense of discord, see John 7:43; John 9:16; John 10:19. Here, faction, for which the classical word is στάσις :division within the christian community. The divisions of the Corinthian church arose on questions of marriage and food (1 Corinthians 7:3, 1 Corinthians 7:5, 1 Corinthians 7:12); on eating, meat offered to idols (1 Corinthians 8:7; 1 Corinthians 10:20); on the comparative value of spiritual endowments, such as speaking with “tongues” (14); on the privileges and demeanor of women in the assemblies for worship (1 Corinthians 11:5-15); on the relations of the rich and the poor in the agape or love-feasts (1 Corinthians 11:17-22); and on the prerogatives of the different christian teachers (1 Corinthians 1:12, 1 Corinthians 1:13; 3:3-22). [source]
Old verb περιαγω periagō intransitive in Acts 13:11. Two substantives in apposition, a sister a wife, a common Greek idiom. This is a plea for the support of the preacher‘s wife and children. Plainly Paul has no wife at this time. And Cephas (και Κηπας kai Kēphās). Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions in Corinth (1 Corinthians 1:12). It was well known that Peter was married (Matthew 8:14). Paul mentions James by name in Galatians 1:19 as one of the Lord‘s brothers. All the other apostles were either married or had the right to be. [source]
Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions in Corinth (1 Corinthians 1:12). It was well known that Peter was married (Matthew 8:14). Paul mentions James by name in Galatians 1:19 as one of the Lord‘s brothers. All the other apostles were either married or had the right to be. [source]
Referring to his opponents' claim to have a closer connection with Christ than he had. See the note on 1 Corinthians 1:12. [source]
Gracious acknowledgment (second aorist active indicative of επιγνωσκω epignōskō) to the original Pauline party (1 Corinthians 1:12; 1 Corinthians 3:4) that he had seemed to care so little for them. And now in his hour of victory he shows that, if he is their ground of glorying, they are his also (cf. 1 Thessalonians 2:19.; Philemon 2:16).sa120 [source]
The best texts add Ἱησοῦ theythat are of Christ Jesus. Belong to him. The exact phrase only here. But see 1 Corinthians 1:12; 1 Corinthians 3:23; 1 Corinthians 15:23; 2 Corinthians 10:7, Galatians 3:29. [source]
Introducing a continued, explanatory discussion. Comp. Galatians 3:17; Galatians 5:16; 1 Corinthians 1:12. [source]
Now I mean this. Not strictly the conclusion from Galatians 3:15, Galatians 3:16, since Paul does not use this phrase in drawing a conclusion (comp. 1 Corinthians 1:12, and τοῦτο δέ φημι , 1 Corinthians 7:29; 1 Corinthians 15:50). It is rather the application, for which the way was prepared in Galatians 3:16, of the analogy of Galatians 3:15to the inviolable stability of God's covenant. [source]
N.T.o1. To inquire into: 2. to find out by inquiring: 3. to gain knowledge by visiting; to become personally acquainted with. In lxx, only Matthew href="/desk/?q=mt+16:18&sr=1">Matthew 16:18; see on John 1:42; see on 1 Corinthians 1:12. [source]
Paul‘s friend (Acts 18:24-19:1; 1 Corinthians 1:12.). Set forward (προπεμπσον propempson). First aorist active imperative of προπεμπω propempō old verb, to send on ahead (1 Corinthians 16:6, 1 Corinthians 16:11; Romans 15:24). That nothing be wanting unto them Purpose with ινα hina and present (or second aorist λιπηι lipēi some MSS.) subjunctive of λειπω leipō old verb to leave, to remain, to lack. With dative case here (αυτοις autois). [source]