the Third Week after Easter
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Bahasa Indonesia Sehari-hari
1 Korintus 1:12
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalDevotionals:
- EveryParallel Translations
Yang aku maksudkan ialah, bahwa kamu masing-masing berkata: Aku dari golongan Paulus. Atau aku dari golongan Apolos. Atau aku dari golongan Kefas. Atau aku dari golongan Kristus.
Dengan perkataan itu aku bermaksud, bahwa kamu masing-masing ada berkata, "Bahwa aku ini pihak Paulus"; "Aku ini pihak Apollos"; "Aku ini pihak Kefas"; "aku ini pihak Kristus."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
this: 1 Corinthians 7:29, 1 Corinthians 15:50, 2 Corinthians 9:6, Galatians 3:17
I am: 1 Corinthians 3:4-6, 1 Corinthians 3:21-23, 1 Corinthians 4:6
Apollos: 1 Corinthians 16:12, Acts 18:24-28, Acts 19:1
Cephas: 1 Corinthians 9:5, 1 Corinthians 15:5, John 1:42, Galatians 2:9
Reciprocal: 1 Kings 16:21 - divided Matthew 23:8 - one Mark 3:16 - Simon Acts 20:30 - to draw Romans 10:19 - I say Romans 15:8 - I say Galatians 6:4 - and not Ephesians 4:17 - I say Hebrews 6:2 - the doctrine
Cross-References
And God called the drie lande ye earth, and the gatheryng together of waters called he the seas: and God sawe that it was good.
And God sayde: let the earth bryng foorth [both] budde and hearbe apt to seede, and fruitfull trees yeeldyng fruite after his kynde, which hath seede in it selfe vpon the earth: and it was so.
And God sayde: let the earth bryng foorth lyuyng creature after his kynde, cattell, worme, and beastes of the earth after his kynde: and it was so.
God saide: let vs make man in our image, after our lykenesse, and let them haue rule of the fisshe of the sea, & of the foule of the ayre, and of cattell, & of all the earth, and of euery creepyng thyng that creepeth vpon the earth.
For like as the ground bringeth foorth her fruite, and as the garden shooteth foorth seede: so shall the Lorde God cause righteousnesse and prayse to floorishe foorth before all the heathen.
For the earth bringeth foorth fruite of her selfe, first the blade, then the eare, after that, the full corne in the eare.
For euery tree is knowen by his fruite: for of thornes do not me gather fygges, nor of busshes, gather they grapes.
He that ministreth seede vnto ye sower, ministreth bread also for foode, and multiplieth your seede, and encreaseth the fruites of your ryghteousnesse:
Be not deceaued, God is not mocked: For whatsoeuer a man soweth, that shall he also reape.
Gill's Notes on the Bible
Now this I say that everyone of you saith,.... This the apostle affirms not upon his own personal knowledge, but upon the credit of the report the house of Chloe had made unto him; and his meaning is not that every individual member of this church, but that many of them, and the far greater number of them, were in the following factions, some being for one minister, and some for another: one part of them said,
I am of Paul; he had been instrumental in their conversion: he had baptized some of them, and first laid the foundation of a Gospel church among them; was a solid, brave, and bold preacher of the Gospel, and was set for the defence of it; wherefore he was the minister for them, and they were desirous of being called and distinguished by his name: but there was another party that said,
and I of Apollos; in opposition to Paul, whom they despised, as a man whose aspect was mean; his bodily presence weak, made no figure in the pulpit; his speech low and contemptible; his discourses plain, not having that flow of words, and accuracy of expression, as Apollos had; who was an eloquent man, and mighty in the Scriptures, who coming to Corinth after the Apostle Paul, many were taken with his way of preaching; he was the preacher for them, and they chose to be called after him, and in distinction from others: whilst another company of them said,
and I of Cephas; or Peter, in opposition both to Paul and Apollos; who with them were new upstart ministers, in comparison of Peter, who was with Christ from the beginning, and saw his miracles, and heard his doctrines; and, besides, had the apostleship and Gospel of the circumcision, on which account they highly valued him; for these must be supposed to be the converted Jews among them, who still retained a regard to the ceremonies of the law; wherefore they fixed on Peter as their minister, and to be called by his name: but others said,
and I of Christ; which some take to be the words of the apostle, declaring who he was of, and for, and belonged unto; intimating that they, as he, should call no man father, or master, on earth, or be called by any other name than that of Christ. Others consider them as the words of the Corinthians, a small part of them who were very mean and contemptible, and therefore mentioned last, who chose to be known and called by no other name than that of Christians; but I rather think that these design a faction and party, to be condemned as the others. These were for Christ, in opposition to Paul, Apollos, and Cephas, and any other ministers of the word. They were for Christ without his ministers; they were wiser than their teachers; they were above being under any ministrations and ordinances; as the others attributed too much to the ministers of the Gospel, these detracted too much from them, and denied them to be of any use and service. Some persons may be, in such sense, for Christ, as to be blame worthy; as when they use his name to deceive men, or divide his interest.
Barnes' Notes on the Bible
Now this I say - This is what I mean; or, I give this as an instance of the contentions to which I refer.
That every one of you saith - That you are divided into different factions, and ranged under different leaders. The word translated “that” ὅτι hoti might be translated here, “because,” or “since,” as giving a reason for his affirming 1 Corinthians 1:11 that there were contentions there. “Now I say that there are contentions, because you are ranged under different leaders,” etc. - Calvin.
I am of Paul - It has been doubted whether Paul meant to affirm that the parties had actually taken the names which he here specifies, or whether he uses these names as illustrations, or suppositions, to show the absurdity of their ranging themselves under different leaders. Many of the ancient interpreters supposed that Paul was unwilling to specify the real names of the false teachers and leaders of the parties, and that he used these names simply by way of illustration. This opinion was grounded chiefly on what he says in 1 Corinthians 4:6, “And these things, brethren, I have ‘in a figure’ transferred to myself and to Apollos for your sakes,” etc. But in this place Paul is not referring so particularly to the factions or parties existing in the church, as he is to the necessity of modesty and humility; and in order to enforce this, he refers to himself and Apollos to show that even those most highly favored should have a low estimate of their importance, since all their success depends on God; see 1 Corinthians 3:4-6.
It can scarcely be doubted that Paul here meant to say that there were parties existing in the church at Corinth, who were called by the names of himself, of Apollos, of Cephas, and of Christ. This is the natural construction; and this was evidently the information which he had received by those who were of the family of Chloe. Why the parties were ranged under these leaders, however, can be only a matter of conjecture. Lightfoot suggests that the church at Corinth was composed partly of Jews and partly of Gentiles; see Acts 18:0. The Gentile converts, he supposes, would range themselves under Paul and Apollos as their leaders; and the Jewish under Peter and Christ. Paul was the apostle to the Gentiles, and Peter particularly the apostle to the Jews Galatians 2:7; and this circumstance might give rise to the division. Apollos succeeded Paul in Achaia, and labored successfully there; see Acts 18:27-28. These two original parties might be again sub-divided. A part of those who adhered to Paul and Apollos might regard Saul with chief veneration, as being the founder of the church as the instrument of their conversion, as the chief apostle, as signally pure in his doctrine and manner; and a part might regard Apollos as the instrument of their conversion, and as being distinguished for eloquence. It is evident that the main reason why Apollos was regarded as the head of a faction was on account of his extraordinary eloquence, and it is probable that his followers might seek particularly to imitate him in the graces of popular elocution.
And I of Cephas, Peter; - compare John 1:42. He was regarded particularly as the apostle to the Jews; Galatians 2:7. He had his own speciality of views in teaching, and it is probable that his teaching was not regarded as entirely harmonious with that of Paul; see Galatians 2:11-17. Paul had everywhere among the Gentiles taught that it was not necessary to observe the ceremonial laws of Moses; and, it is probable, that Peter was regarded by the Jews as the advocate of the contrary doctrine. Whether Peter had been at Corinth is unknown. If not, they had heard of his name, and character; and those who had come from Judea had probably reported him as teaching a doctrine on the subject of the observance of Jewish ceremonies unlike that of Paul.
And I of Christ - Why this sect professed to be the followers of Christ, is not certainly known. It probably arose from one of the two following causes:
- Either that they had been in Judea and had seen the Lord Jesus, and thus regarded themselves as particularly favored and distinguished: or,
- More probably because they refused to call themselves by any inferior leader, and wished to regard Christ alone as their head, and possibly prided themselves on the belief that they were more conformed to him than the other sects.
Clarke's Notes on the Bible
Verse 1 Corinthians 1:12. Every one of you saith — It seems from this expression that the whole Church at Corinth was in a state of dissension: they were all divided into the following sects
1. Paulians, or followers of St. Paul;
2. Apollonians, or followers of Apollos;
3. Kephians, or followers of Kephas;
4. Christians, or followers of Christ.
See the introduction, sec. v.
The converts at Corinth were partly Jews and partly Greeks. The Gentile part, as Dr. Lightfoot conjectures, might boast the names of Paul and Apollos; the Jewish, those of Kephas and Christ. But these again might be subdivided; some probably considered themselves disciples of Paul, he being the immediate instrument of their conversion, while others might prefer Apollos for his extraordinary eloquence.
If by Kephas the apostle Peter be meant, some of the circumcision who believed might prefer him to all the rest; and they might consider him more immediately sent to them; and therefore have him in higher esteem than they had Paul, who was the minister or apostle of the uncircumcision: and on this very account the converted Gentiles would prize him more highly than they did Peter.
Instead of Christ, χριστου, some have conjectured that we should read κρισπου, of Crispus; who is mentioned 1 Corinthians 1:14. And some think that χριστου, of Christ, is an interpolation, as it is not likely that Christ in any sense of the word could be said to be the head of a sect, or party, in his own Church; as all those parties held that Gospel, of which himself was both the author and the subject. But it is very easy to conceive that, in a Church so divided, a party might be found, who, dividing Christ from his ministers, might be led to say, "We will have nothing to do with your parties, nor with your party spirit; we are the disciples of Christ, and will have nothing to do with Paulians, Apollonians, or Kephians, as contradistinguished from Christ." The reading κρισπου for χριστου is not acknowledged by any MS. or version.
