1Cor 1:12, 2Cor 10:7 | JFB | STEP | 12. this I say —this is what I mean in saying "contentions" ( ). every one of you saith —Ye say severally, "glorying in men" ( ), one, I am of Paul; another, I am of Apollos, &c. Not that they formed definite parties, but they individually betrayed the spirit of party in contentions under the name of different favorite teachers. Paul will not allow himself to be flattered even by those who made his name their party cry, so as to connive at the dishonor thereby done to Christ. These probably were converted under his ministry. Those alleging the name of Apollos, Paul's successor at Corinth ( , &c.), were persons attracted by his rhetorical style (probably acquired in Alexandria, ), as contrasted with the "weak bodily presence" and "contemptible speech" of the apostle. Apollos, doubtless, did not willingly foster this spirit of undue preference ( ); nay, to discourage it, he would not repeat his visit just then ( ). I of Cephas —probably Judaizers, who sheltered themselves under the name of Peter, the apostle of the circumcision ("Cephas" is the Hebrew, "Peter" the Greek name; , &c.): the subjects handled in the seventh through ninth chapters were probably suggested as matters of doubt by them. The church there began from the Jewish synagogue, Crispus the chief ruler, and Sosthenes his successor (probably), being converts. Hence some Jewish leaven, though not so much as elsewhere, is traceable ( ). Petrism afterwards sprang up much more rankly at Rome. If it be wrong to boast "I am of Peter," how much more so to boast I am of the Pope!" [BENGEL ]. I of Christ —A fair pretext used to slight the ministry of Paul and their other teachers ( ).

1 Corinthians 1:12

12. this I say—this is what I mean in saying "contentions" (1Co 1:11).

every one of you saith—Ye say severally, "glorying in men" (1Co 1:31; 1Co 3:21, 22), one, I am of Paul; another, I am of Apollos, &c. Not that they formed definite parties, but they individually betrayed the spirit of party in contentions under the name of different favorite teachers. Paul will not allow himself to be flattered even by those who made his name their party cry, so as to connive at the dishonor thereby done to Christ. These probably were converted under his ministry. Those alleging the name of Apollos, Paul's successor at Corinth (Ac 18:24, &c.), were persons attracted by his rhetorical style (probably acquired in Alexandria, 1Co 3:6), as contrasted with the "weak bodily presence" and "contemptible speech" of the apostle. Apollos, doubtless, did not willingly foster this spirit of undue preference (1Co 4:6, 8); nay, to discourage it, he would not repeat his visit just then (1Co 16:12).

I of Cephas—probably Judaizers, who sheltered themselves under the name of Peter, the apostle of the circumcision ("Cephas" is the Hebrew, "Peter" the Greek name; Joh 1:42; Ga 2:11, &c.): the subjects handled in the seventh through ninth chapters were probably suggested as matters of doubt by them. The church there began from the Jewish synagogue, Crispus the chief ruler, and Sosthenes his successor (probably), being converts. Hence some Jewish leaven, though not so much as elsewhere, is traceable (2Co 11:22). Petrism afterwards sprang up much more rankly at Rome. If it be wrong to boast "I am of Peter," how much more so to boast I am of the Pope!" [BENGEL].

I of Christ—A fair pretext used to slight the ministry of Paul and their other teachers (1Co 4:8; 2Co 10:7-11).

2 Corinthians 10:7

7. Do ye regard mere outward appearance (mere external recommendations, personal appearance, voice, manner, oratory of teachers present face to face, such as they admired in the false teachers to the disparagement of Paul, 2Co 10:10; see on 2Co 5:12)? Even in outward bearing when I shall be present with you (in contrast to "by letters," 2Co 10:9) I will show that I am more really armed with the authority of Christ, than those who arrogate to themselves the title of being peculiarly "Christ's" (1Co 1:12). A Jewish emissary seems to have led this party.

let him of himself think this again—He may "of himself," without needing to be taught it in a more severe manner, by "thinking again," arrive at "this" conclusion, "that even as," &c. Paul modestly demands for himself only an equal place with those whom he had begotten in the Gospel [BENGEL].