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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 1:10–13.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
By believing different things about Christ, the people have divided him. One person thought that Christ was a mere man, another that he was only God. One says that he was foretold by the prophets, while another denies it.Paul starts with himself, so that nobody will think that he is disparaging the status of others. If Christ died for us, how can we attribute his grace and blessing to men, thereby doing him a grave injustice?
"Is Christ divided?" What he saith comes to this: "Ye have cut in pieces Christ, and distributed His body." Here is anger! here is chiding! here are words full of indignation! For whenever instead of arguing he interrogates only, his doing so implies a confessed absurdity.
But some say that he glanced at something else, in saying, "Christ is divided:" as if he had said, "He hath distributed to men and parted the Church, and taken one share Himself, giving them the other." Then in what follows, he labors to overthrow this absurdity, saying, "Was Paul crucified for you, or were ye baptized into the name of Paul?" Observe his Christ-loving mind; how thenceforth he brings the whole matter to a point in his own name, shewing, and more than shewing, that this honor belongs to no one. And that no one might think it was envy which moved him to say these things, therefore he is constantly putting himself forward. Observe, too, his considerate way, in that he saith not, "Did Paul make the world? did Paul from nothing produce you into being?" But only those things which belonged as choice treasures to the faithful, and were regarded with great solicitude - those he specifies, the Cross, and Baptism, and the blessings following on these. For the loving-kindness of God towards men is shewn by the creation of the world also: in nothing, however, so much as by the condescension through the Cross. And he said not, "did Paul die for you?" but, "was Paul crucified?" setting down also the kind of death.
"Or were ye baptized into the name of Paul?" Again, he saith not, "did Paul baptize you?" For he did baptize many: but this was not the question, by whom they had been baptized, but, into whose name they had been baptized! For since this also was a cause of schisms, their being called after the name of those who baptized them, he corrects this error likewise saying, "Were ye baptized into the name of Paul?" "Tell me not," saith he, "who baptized, but into whose name. For not he that baptizeth, but he who is invoked in the Baptism, is the subject of enquiry. For this is He who forgives our sins."
And at this point he stays the discourse, and does not pursue the subject any further. For he saith not, "Did Paul declare to you the good things to come? Did Paul promise you the kingdom of heaven?" Why, then, I ask, doth he not add these questions also? Because it is not all as one, to promise a kingdom and to be crucified. For the former neither had danger nor brought shame; but the latter, all these. Moreover, he proves the former from the latter: for having said, (Romans 8:32) "He that spared not His own Son," he adds, "How shall He not with Him also freely give us all things?" And again, (Romans 5:10) "For if when we were enemies we were reconciled unto God by the death of His Son, much more being reconciled, we shall be saved." This was one reason for his not adding what I mentioned. The one were in promise; the other had already come to pass.
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Summary
In 1 Corinthians 1:13, the Apostle Paul employs a series of three piercing rhetorical questions to confront the deeply rooted divisions and factionalism within the Corinthian church. He challenges their misplaced allegiances to human leaders by emphatically asserting the indivisible nature of Christ, the singular efficacy of His crucifixion for salvation, and the sole object of Christian baptism. This verse serves as a foundational declaration of Christ's supreme and exclusive authority over His body, the church, and a stark rebuke against any attempt to fragment the unity of believers around human personalities or preferences.
Context
Literary Context
This verse is strategically placed at the very beginning of Paul's letter, immediately following his initial greeting and thanksgiving, indicating the paramount importance of the issue of division. Paul quickly moves from expressing gratitude for their spiritual gifts (though implicitly, these gifts were being misused) to directly addressing the severe disunity plaguing the Corinthian church. In the preceding verses, 1 Corinthians 1:10-12, Paul explicitly pleads for unity ("that ye all speak the same thing, and that there be no divisions among you") and identifies the factions ("I am of Paul; and I of Apollos; and I of Cephas; and I of Christ"). Verse 13, therefore, is not merely a statement but a powerful rhetorical climax designed to expose the utter absurdity and spiritual error of their sectarianism, setting the stage for his extended argument for unity and the centrality of Christ throughout the entire epistle, particularly in 1 Corinthians 1:18-31 and 1 Corinthians 2:1-5.
Historical & Cultural Context
The city of Corinth was a bustling, cosmopolitan port city renowned for its wealth, diverse population, and a culture that valued rhetoric, philosophy, and personal charisma. It was a melting pot of Greek, Roman, and Jewish influences, often characterized by a competitive spirit and a tendency towards intellectual pride and factionalism. In such an environment, it was natural for converts to gravitate towards the preachers who had initially brought them the gospel, or those whose speaking styles they admired, much like philosophical schools had their prominent teachers. The church at Corinth, though gifted, struggled with immaturity and worldliness, allowing these cultural tendencies to infiltrate their spiritual community. Paul's questions in 1 Corinthians 1:13 directly challenge this cultural inclination to elevate human leaders above the divine Head of the church, emphasizing that Christian allegiance is fundamentally different from adherence to a philosophical school or political party.
Key Themes
The central themes emerging from 1 Corinthians 1:13 are foundational to Christian theology and practice. Firstly, it underscores the Indivisibility of Christ and, by extension, His body, the church. Paul's opening question, "Is Christ divided?", highlights that the Lord Jesus cannot be fragmented or serve as the head of competing factions; He is one, and His church must reflect this singular unity. Secondly, the verse powerfully asserts the Sole Authority of Christ for Salvation. The question "was Paul crucified for you?" unequivocally states that salvation comes exclusively through the atoning sacrifice of Jesus Christ, not through any human minister or leader, no matter how gifted or influential. This points to the absolute supremacy of Christ's cross as the sole means of redemption. Finally, the verse clarifies the Purpose and Meaning of Baptism. "or were ye baptized in the name of Paul?" challenges the Corinthians' misplaced allegiance, reminding them that baptism is an identification with Christ and His death, burial, and resurrection, signifying allegiance to Him alone. It is not a pledge of loyalty to the person who performed the baptism, but a public declaration of one's new identity in Christ.
Exposition and Analysis
Key Word Analysis
Meaning "to part, i.e. (literally) to apportion, bestow, share, or (figuratively) to disunite, differ." In this context, Paul uses the perfect passive indicative form (μεμέρισται, memeristai), which emphasizes a completed action with lasting results, implying a state of being divided. Paul's rhetorical question "Is Christ divided?" thus challenges the very possibility of Christ being fragmented or compartmentalized by human factions, asserting His inherent unity and indivisibility.
Meaning "to impale on the cross; figuratively, to extinguish (subdue) passion or selfishness." This word directly refers to the act of crucifixion, the method of Christ's atoning death. Paul's question, "was Paul crucified for you?", highlights the unique and unrepeatable nature of Christ's sacrifice. No human, Paul included, could ever perform the salvific act of dying for the sins of humanity.
Meaning "to immerse, submerge; to make whelmed (i.e. fully wet); used only (in the New Testament) of ceremonial ablution, especially (technically) of the ordinance of Christian baptism." This term refers to the Christian rite of baptism. The question "were ye baptized in the name of Paul?" underscores that baptism signifies identification with the one whose name is invoked, and therefore, it must be Christ alone, not a human leader.
Meaning "a 'name' (literally or figuratively) (authority, character)." In the ancient world, to be baptized "in the name of" someone meant to be identified with that person, to come under their authority, or to pledge allegiance to them. Paul's question emphasizes that Christian baptism is a public declaration of allegiance to Christ and His authority, not to the individual who administered the rite.
Verse Breakdown
"Is Christ divided?"
This is the foundational question, striking at the heart of the Corinthian problem. Paul challenges the very idea that Christ, the Head of the Church, could be fragmented or split into pieces to lead competing factions. The implied answer is a resounding "No!" Christ is one, whole, and indivisible, and therefore, His body, the church, must also strive for unity, reflecting His singular nature. This question underscores the theological absurdity of their divisions.
"was Paul crucified for you?"
This second question addresses the source of salvation and allegiance. Paul forcefully reminds them that he, or any other human leader, is utterly incapable of providing atonement for sin. Only Christ's unique and ultimate sacrifice on the cross secured their redemption. By posing this question, Paul highlights that their loyalty must be to the one who died for them, not to the one who merely preached to them. It exposes the spiritual error of elevating a human instrument above the divine Savior.
"or were ye baptized in the name of Paul?"
The final question directly confronts the meaning and object of their baptism. Baptism is the public declaration of one's identification with Christ and entrance into His covenant community. To be baptized "in the name of Paul" would imply a pledge of allegiance to Paul, making him the object of their faith and the one into whose authority they were brought. Paul's question underscores that baptism signifies allegiance to Christ alone, the true Head and Lord, and not to any human agent. It reminds them that their identity is found solely in Christ.
Literary Devices
Paul's masterful use of Rhetorical Question is the dominant literary device in 1 Corinthians 1:13. These questions are not posed to elicit an answer, but to make an undeniable point, forcing the Corinthians to confront the illogical and spiritually bankrupt nature of their factionalism. The series of three questions forms a powerful Tricolon, building in intensity and driving home the singular truth about Christ's indivisibility, His unique salvific work, and the true meaning of Christian baptism. The questions also employ Apostrophe, directly addressing the Corinthian believers as if in a direct confrontation, which enhances the pastoral and authoritative tone of Paul's rebuke. Furthermore, there is an element of Irony in Paul's questions, as the very idea of Christ being divided or Paul being crucified for them is so preposterous that it highlights the profound spiritual blindness of the Corinthian factions.
Theological and Thematic Connections
1 Corinthians 1:13 is a cornerstone passage for understanding the nature of the church, the supremacy of Christ, and the meaning of Christian identity. Theologically, it asserts a robust Christology, emphasizing Christ's singular authority and indivisibility as the Head of His body. It underscores that the church's unity is not an optional extra but a reflection of Christ's own unified person. Soteriologically, it clarifies that salvation is monergistic, solely accomplished by Christ's atoning work on the cross, leaving no room for human merit or mediation. Ecclesiology is also profoundly impacted, as the verse demands that the church's allegiance and identity be centered exclusively on Christ, rejecting any form of sectarianism or personality cults. It calls believers to transcend human preferences and affiliations for the sake of the greater, unified body of Christ.
Reflection and Application
Paul's sharp questions in 1 Corinthians 1:13 resonate powerfully in every generation, serving as a timeless warning against the perennial human temptation to elevate personalities, preferences, or even denominational distinctives above the unifying centrality of Jesus Christ. In contemporary Christianity, this verse calls us to a profound self-examination of our allegiances and priorities. It challenges us to dismantle any "isms" that divide the body of Christ, whether they be based on theological camps, charismatic leaders, worship styles, or political affiliations. True Christian maturity is marked by a deep commitment to the indivisible Christ, recognizing that our ultimate identity and loyalty are found in Him alone, the one who was crucified for us and in whose name we were baptized. This requires humility, a willingness to prioritize the unity of the Spirit, and a constant refocusing on the gospel of Christ crucified, rather than on human achievements or preferences.
Questions for Reflection
FAQ
Why was the Corinthian church divided, and what does Paul mean by "Is Christ divided?"
The Corinthian church was divided primarily due to misplaced allegiances to human leaders and a worldly spirit of competition and intellectual pride. Believers were aligning themselves with different prominent figures like Paul, Apollos, and Cephas, or even claiming a superior "of Christ" party, turning spiritual leadership into a basis for factionalism. By asking "Is Christ divided?", Paul highlights the theological absurdity of their behavior. Christ, as the divine Head of the Church, is one and indivisible. His body, the church, is meant to reflect this unity. Their divisions were not merely sociological squabbles but a profound theological error, implying a fragmentation of Christ Himself, which is impossible. Paul's question is a rhetorical device to shock them into recognizing the gravity of their disunity and to redirect their focus to the singular and unified person of Jesus Christ.
What is the significance of Paul asking, "was Paul crucified for you?"
This question is a powerful rhetorical device to underscore the exclusive and ultimate nature of Christ's atoning sacrifice. Paul's implied answer is a resounding "No!" He, or any other human, could never be the object of saving faith because no human could die for the sins of the world. Salvation comes solely through the crucifixion of Jesus Christ, the Lamb of God. By posing this question, Paul strips away any glory or authority from himself or other human leaders concerning salvation, firmly placing it where it belongs: on Christ alone. It reminds the Corinthians, and us, that our allegiance and hope must be fixed on the one who paid the ultimate price for our redemption, not on any human instrument of the gospel.
How does 1 Corinthians 1:13 apply to denominationalism or different Christian movements today?
While 1 Corinthians 1:13 directly addresses factionalism within a single local church, its principles extend to broader Christian unity. It serves as a crucial reminder that our ultimate allegiance is to Christ alone, not to our denomination, tradition, or specific movement. While denominations can serve valid purposes in terms of theological distinctives or historical heritage, the verse cautions against allowing these to become sources of division that obscure the fundamental unity of believers in Christ. It calls for a spirit of humility, mutual respect, and a willingness to recognize all who genuinely confess Jesus as Lord as fellow members of the one body of Christ. The core message is to prioritize the indivisible Christ over any human-made distinctions that might hinder the church's witness and mission.
Christ-Centered Fulfillment
1 Corinthians 1:13, though a sharp rebuke against division, powerfully points to the Christ-centered nature of the gospel and the church. The very questions Paul poses serve to elevate Christ as the singular object of faith, the sole source of salvation, and the unifying Head of His body. The "fulfillment" here is not a prophetic one in the typical sense, but rather an affirmation of Christ's ultimate supremacy and sufficiency, which the Corinthian divisions tragically obscured. Christ is not merely a historical figure or a good teacher; He is the one who, in His indivisible person, embodies the unity of God and humanity, and whose sacrificial death on the cross is the only means of reconciliation with God. This truth, that Christ was crucified for us, fulfills the deepest need of humanity for atonement and redemption. Furthermore, our baptism "in the name of" Christ signifies our complete identification with His death and resurrection, marking us as belonging exclusively to Him, fulfilling the promise of a new covenant identity where there is neither Jew nor Gentile, slave nor free, male nor female, for all are one in Christ Jesus. Thus, 1 Corinthians 1:13, by exposing the folly of human-centered allegiances, ultimately magnifies Christ as the central and unifying reality of all Christian life and theology, the one in whom all things hold together.