Perfectly joined together (catnpticpévor). Rev., perfected together. See on Matt. xxi. 16; Luke vi. 40; 1 Pet. v. 10. Carrying on the metaphor in divisions. Not of individual and absolute perfection, but of perfection in the unity of the Church.
Mind (vot). See on Rom. vii. 23.
Judgment (yvdun). See on Apoc. xvii. 18. The distinc- tion between mind and judgment is not between theoretical and practical, since vods mind, includes the practical reason, while youn judgment, has a theoretical side.. Rather between understanding and opinion ; vods regarding the thing from the side of the subject, yvéun from the side of the object. Being in the same realm of thought, they would judge questions from the same christian stand-point, and formulate their judgment accordingly.
11. It hath been declared (é3n\é9n). Rev., signified, which is hardly strong enough. The word means to make clear, or manifest (dros). Compare ch. iii. 138. It may imply that Paul was reluctant to believe the reports, but was convinced by unimpeachable testimony.
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Of the household of Chloe (ray XAdns). See on Rom. xvi. 10 for the form of expression. The persons may have been slaves who had come to Ephesus on business for their mistress, or members of her family. Chloe means tender verd- ure, and was an epithet of Demeter (Ceres), the goddess of agriculture and rural life. It is uncertain whether she belonged to the Corinthian or to the Ephesian church.
Contentions (épudes). Socrates in Plato’s ‘“ Republic” dis- tinguishes between disputing (épifew) and descussing (Suaréy- ecSar), and identifies contention (épus) with garnsaying (avtu- Noyla), “ Republic,” v., 454. Compare Titus iii. 9.
12. Now this | say (Aéyw dé Todro). A familiar classical formula: What I mean is this. Rev., Vow this I mean. This usually refers to what follows. Compare Gal. iii. 17; Eph. iv. 17.
lam of Paul and! of Apollos. The repeated dé and, ex- presses the opposition between the respective parties. The followers of Apollos preferred his more philosophical and rhet- orical preaching to the simpler and more direct utterances of Paul. Others ranged themselves under the name of Peter.
Cephas. Aramaic for Iérpos Peter. See on John i. 42. It is Paul’s usual name for Peter, [Térpos occurring only Gal. ii. 7, 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 ad- vantage of the reaction created by the looser views and practice of Gentile Christians, and by the differences of opinion on im- portant questions, to press the necessity of legal regulation, and of ceremonial observances in non-essentials.
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 sup- port in the epistle. The peculiar characteristics of this party, if it were such, can only be conjectured. It seems more prob- able that those who were “of Christ” belonged to the party of
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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.*
13. Is Christ divided ? (uewépuocras 0 Xpictos). Some of the best expositors render as an assertion. Christ has been di- vided by your controversies. Te is broken up into different party Christs. This gives a perfectly good and forcible sense, and is favored by the absence of the interrogative particle wu, which introduces the next clause.t Divided: so portioned up that one party may claim Him more than another. Christ has the article. See on Matt. i. 1.