TRV
Translation
King James Version
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.
Complete Jewish Bible
For some of Chloe’s people have made it known to me, my brothers, that there are quarrels among you.
Berean Standard Bible
My brothers, some from Chloe’s household have informed me that there are quarrels among you.
American Standard Version
For it hath been signified unto me concerning you, my brethren, by them that are of the household of Chloe, that there are contentions among you.
World English Bible Messianic
For it has been reported to me concerning you, my brothers, by those who are from Chloe’s household, that there are contentions among you.
Geneva Bible (1599)
For it hath bene declared vnto me, my brethren, of you by them that are of the house of Cloe, that there are contentions among you.
Young's Literal Translation
for it was signified to me concerning you, my brethren, by those of Chloe, that contentions are among you;
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In the KJVVerse 28,375 of 31,102
Study This Verse
Commentary on 1 Corinthians 1 verses 10–13
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, Pro 13:10. 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–13. Public domain.
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TertullianAD 220
On Baptism
But they roll back an objection from that apostle himself, in that he said, "For Christ sent me not to baptize; " , as if by this argument baptism were done away! For if so, why did he baptize Gaius, and Crispus, and the house of Stephanas? However, even if Christ had not sent him to baptize, yet He had given other apostles the precept to baptize. But these words were written to the Corinthians in regard of the circumstances of that particular time; seeing that schisms and dissensions were agitated among them, while one attributes everything to Paul, another to Apollos. For which reason the "peace-making" apostle, for fear he should seem to claim all gifts for himself, says that he had been sent "not to baptize, but to preach." For preaching is the prior thing, baptizing the posterior. Therefore the preaching came first: but I think baptizing withal was lawful to him to whom preaching was.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Some people think that “Chloe’s people” are those who remain faithful and bear fruit in the faith of Christ. Others think that Chloe is a place, as if one were to say “Antioch’s people,” for example. But others think that she was a woman devoted to God, in whose company there were many faithful worshipers.
John ChrysostomAD 407
Homily on 1 Corinthians 3
But seeing that whoso is blamed is unabashed so long as he hath no witnesses, observe how, not permitting them to deny the fact, he adduces some to bear witness.
"For it hath been signified unto me concerning you, my brethren, by them which are of the household of Chloe." Neither did he say this at the very beginning, but first he brought forward his charge; as one who put confidence in his informants. Because, had it not been so, he would not have found fault: for Paul was not a person to believe lightly. Neither then did he immediately say, "it hath been signified." Consider also his prudence in not speaking of any distinct person, but of the entire family; so as not to make them hostile towards the informer: for in this way he both protects him, and fearlessly opens the accusation. For he had an eye to the benefit not of the one side only, but of the other also. Wherefore he saith not, "It hath been declared to me by certain," but he indicates also the household, lest they might suppose that he was inventing.
What was "declared?" "That there are contentions among you." Thus, when he speaks, he relies upon the informants.
Theodoret of CyrusAD 458
COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 168
Perhaps there was a family at Corinth called Chloe, but Paul does not give any details so as not to reveal their identity and start more quarreling.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
In 1 Corinthians 1:11, the Apostle Paul immediately confronts the severe internal divisions plaguing the Corinthian church. This pivotal verse reveals the credible source of his alarming information—individuals from the household of Chloe—and establishes the primary pastoral concern that will drive much of his subsequent instruction throughout the letter, emphasizing the urgent need for unity and the detrimental nature of strife within the Christian community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices in this concise verse to powerfully convey his message. The use of Apostolic Disclosure is prominent, as Paul transparently reveals his source of information ("the house of Chloe"). This directness not only lends credibility to his claims but also establishes a clear, factual basis for his subsequent admonitions, preventing accusations of rumor-mongering. Furthermore, Paul utilizes Pathos through his affectionate address, "my brethren." This term, despite the impending rebuke, appeals to the shared familial bond and spiritual identity of the believers, underscoring the incongruity of "contentions" among those who are united in Christ. The very choice of the strong Greek word eris ("contentions") functions as a form of Direct Confrontation, immediately and unequivocally naming the grave spiritual disease afflicting the Corinthian community, leaving no room for misinterpretation about the seriousness of their disunity.
THEOLOGICAL AND THEMATIC CONNECTIONS
The theological significance of 1 Corinthians 1:11 lies in its immediate exposure of a fundamental contradiction: the presence of "contentions" within a community called to embody the unity of Christ. The church, by its very nature, is the body of Christ, a spiritual organism designed to reflect the harmonious diversity and singular purpose of its Head. Divisions, therefore, are not merely social inconveniences but a profound theological offense that mars the church's witness, hinders its mission, and ultimately dishonors Christ Himself. Paul's immediate address of this issue underscores that unity is not an optional extra but an essential characteristic of authentic Christian fellowship, rooted in their common calling, shared baptism, and the singular Lord they proclaim.
REFLECTION AND APPLICATION
The message of 1 Corinthians 1:11 resonates profoundly with the challenges faced by Christian communities today. Just as in ancient Corinth, modern churches can fall prey to internal strife, factionalism, and divisions rooted in personal preferences, theological disagreements, social distinctions, or loyalty to particular leaders. This verse serves as a potent reminder that such "contentions" are deeply detrimental to the health, witness, and mission of the church. It calls believers to a rigorous self-examination: are we contributing to unity or division? Are our loyalties primarily to Christ and His body, or to our own opinions, groups, or perceived leaders? True Christian maturity involves prioritizing the peace and purity of the church over personal agendas. We are challenged to cultivate humility, charity, and a spirit of reconciliation, actively seeking to "maintain the unity of the Spirit in the bond of peace" (Ephesians 4:3). Furthermore, the mention of Chloe's household reminds us of the importance of responsible communication; genuine concerns about the church's well-being should be brought to appropriate leadership for resolution, rather than fueling gossip or further division.
Questions for Reflection
FAQ
Who was Chloe, and why is her household mentioned by Paul?
Answer: Chloe was likely a prominent Christian woman, possibly a leader or head of a household in Corinth, or perhaps even a resident of Ephesus (where Paul was writing from) who had strong connections to the Corinthian church. Her household members (often servants, freedmen, or family) traveled and brought a reliable report to Paul about the significant problems, specifically the "contentions," occurring within the Corinthian church. Paul's specific mention of "the house of Chloe" lends credibility and authority to the information he received, indicating that his knowledge was based on trustworthy, firsthand accounts rather than mere rumors. This detail also highlights the practical networks of communication and mutual concern that existed among early Christian communities.
What kind of "contentions" were present in the Corinthian church, and why were they so problematic?
Answer: The "contentions" (Greek: eris) were not minor disagreements but serious quarrels, rivalries, and factions that had developed among the believers. As Paul elaborates in 1 Corinthians 1:12, these divisions were often centered around different apostolic leaders, with some claiming allegiance to Paul, others to Apollos, and still others to Cephas (Peter), or even directly to Christ in a way that excluded others. These factions were problematic because they undermined the fundamental unity of the church, which is meant to be one body in Christ. Such divisions reflected a worldly mindset that valued human wisdom, eloquence, and social status over the simple, unifying message of the cross. They hindered the church's witness, disrupted its fellowship, and ultimately dishonored Christ, who is not divided (1 Corinthians 1:13).
Why did Paul address the issue of contentions so early in his letter to the Corinthians?
Answer: Paul addressed the issue of contentions immediately after his opening greetings and thanksgiving because it was the most pressing and foundational problem plaguing the Corinthian church. Their disunity threatened the very fabric of their Christian identity and fellowship. By tackling this issue first, Paul established the critical importance of unity as a prerequisite for addressing the myriad other ethical, theological, and practical problems he would discuss throughout the letter (e.g., immorality, lawsuits, spiritual gifts, resurrection). For Paul, a divided church could not effectively live out its calling or bear witness to the unifying power of the gospel. His prompt and direct confrontation underscores that unity is not a secondary concern but central to the health and integrity of the body of Christ.
CHRIST-CENTERED FULFILLMENT
The "contentions" Paul addresses in 1 Corinthians 1:11 stand in stark contrast to the unifying work of Jesus Christ. The New Testament consistently presents Jesus as the ultimate unifier, who came to break down all walls of hostility and reconcile humanity not only to God but also to one another. In His high priestly prayer, Jesus fervently prayed for His followers "that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me" (John 17:21). This prayer highlights that Christian unity is not merely a practical ideal but a theological imperative, essential for the church's witness to the world. Through His atoning sacrifice on the cross, Christ has "broken down the middle wall of division" (Ephesians 2:14), creating "one new man" out of Jew and Gentile, thereby establishing a new humanity founded on peace and reconciliation. The very essence of the church as the body of Christ, with many members but one Spirit, underscores this divine design for unity (1 Corinthians 12:12-27). Therefore, the presence of contentions among believers directly undermines the finished work of Christ and His ongoing desire for His church to reflect His own perfect unity and love.