Question, Is Christ divided?
in any way.
Christ can not be divided Never!.
<< In the epistles of the Apostle Paul in 1 Corinthians 1:13 reveals the following messages >>
Is Christ divided? Was it Paul crucified for you? Or were you baptized in the name of Paul?
And continued saying in the Gospel of Matthew 3:6
Confessing their sins, were baptized by him in the Jordan River.
Matthew 28:19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit,
Acts 2:38 Then Peter said unto them, Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit.
1 Corinthians 10:2 and all were baptized into Moses in the cloud and at sea;
Exhortation:
Read this ad, inspired by the Holy Spirit.
"Thanksgiving for spiritual gifts,
Christ, power and wisdom of God "
IS CHRIST DIVIDED?
An exegetical study of 1 Corinthians 1:10-17
I. Introduction.
The Church of Corinth was founded by the Apostle Paul (1 Cor. 3:6). According to Fact 18 tells us, the apostle went from Macedonia to Greece, and left Athens to Corinth. Having left Silas and Timothy in Macedonia, Paul was alone. Was coming to Athens, where his proclamation had found little favor, but the Lord encouraged him saying that there, at Corinth, had a numerous people (Acts 18:9-10), and in fact, the Apostle stayed there for an approximate area of eighteen months. Paul was up around a large church (Acts 18:4, 8, 10), composed largely of Gentiles (1 Cor. 12:2), but containing also Jews even Crispus, the ruler of the synagogue, believed in the Lord with all his house. But the apostle was absent and settled in Ephesus, where he lived for three years, during which he wrote the Epistle to the Corinthians.
What happened during your absence? The Epistle he describes the types of problems that had developed in the Church of Corinth. Among other things, there was division, moral disorder, confusion as to marriage, he offered to idols, spiritual gifts, the Lord's Supper and the Resurrection. In short, the Church of Corinth was not very different from our churches, so we can benefit greatly by studying this letter carefully.
This paper is an exegetical study of 1 Corinthians 1:10-17. Before entering the study verse by verse, we will explore briefly the general background of the Epistle to get a better perspective of the passage before us. I sincerely hope that the reader will be enriched spiritually as much as I've been doing this work. To God be the Glory!
II. Background of the Epistle.
Corinth was one of the most important cities in Greece. Was known, at least four things:
Trade. Corinth was the pass through port for traders and travelers. From this receiving businessmen from Asia Minor, Phoenicia and Egypt, and west of Italy and Spain. Therefore, it was a city where people converged from around the world.
Culture. While in Corinth there was a university such as Athens, but the society was characterized by typical Greek culture. People interested in Greek philosophy and was much emphasis on wisdom.
His Religion. In Corinth had at least twelve temples. One of the most important was the temple of the goddess Aphrodite (goddess of love), which was practiced religious prostitution.
Immorality. Like any cosmopolitan city, Corinth was a center of immorality frank and open. So great was the fame of immorality in Corinth arose the Greek word "corintiar" as a verb meaning "to practice sexual immorality."
Is the Church in this kind of city that the Apostle Paul wrote his epistle around AD 55 By reference to remain in Ephesus until Pentecost (1 Cor. 16:5-9) we can deduce that the epistle was written in that city.
The contents of the Epistle makes it clear that although the church at Corinth had received gifts of the Lord (1 Cor. 1:4-7), was immature and unspiritual (3:1-4). Paul's purpose in writing the letter was: (1) educate and restore the church in your weak areas, correcting erroneous practices such as divisiveness, immorality, litigation against pagans, and abuse of spiritual gifts and the Lord's Supper (chapters 1-14), (2) correct false teaching about the resurrection (chapter 15), and (3) provide instruction concerning the collection for the poor believers in Jerusalem (ch. 16).
III. Exegetical Study.
After completing the formalities of the time and epistolary have briefly raised his thanksgiving God, the Apostle passes immediately to address the issues that have made him write the letter. The study section (1 Cor. 1:10-17) is the introduction of the first subject that occupies the mind of the apostle and not leave until the end of Chapter 4: "The divisions because of partisanship."
a) Verse 10.
In this verse the apostle raises the general exhortation, and others, explain the cause of the call. That is, first states the conclusion and then made the argument that leads to that conclusion.
It is clear from the beginning that this verse begins a new section. Not just for the change of subject, but also by the particle (translated by King James 60 as "therefore"). This particle can also mean "but", thus establishing the contrast between the high thanksgiving to God in the first 9 verses and the section starting from verse 10.
The King James translates the verb parakaleo 60 as "I beg." This translation softens slightly the wording of the admonition of Paul. It is best translated as does the King James Version saying, "I exhort you." The Apostle has the urge to see the Church of Corinth change their attitudes and actions, so the calls in his capacity Iesou Christou Apostolos (Apostle of Christ Jesus [v.1]). The call has the backing not only of Paul's apostleship but has all the authority onomatos tou tou Christou kuriou hemon Iesou (the name of our Lord Jesus Christ). Thus, the Corinthians could not refuse the urgent exhortation of the apostle. His reverence and love for Christ was the motivation to obey.
The essence of the appeal is to speak the same thing (to self leghte Pantev) and there be no divisions (scismata). The phrase "speaking the same thing" is often used to express agreement or consensus. Ie Paul want the Corinthians to stop disagreeing. The word "schismata" means "quarrel", "break" or "division". The term is used by Mark (2:21) and Matthew (9:16) to describe a tear on an old garment. Partisan divisions of the Church in Corinth were more than simple disagreement, but still held together, the divisions were probably routing the Church into a serious breakdown. Hence the Apostle begins his letter by giving priority to this issue.
The ideal to which the Apostle is calling the Church at Corinth is expressed by the rest of the verse. kathrtismenoi (made complete or perfect) has to do with restoring something to its proper condition. The word "united" but not in the Greek is implicit and is supplemented by the translators to make sense of the sentence. The apostle was not being asked to take all the same opinions, but to maintain a union of faith and love, enough to prevent the formation of parties within the church. Paul longs for them to reach an understanding and acceptance.
b) Verse 11.
From this verse we learn the reason for the exhortation of the apostle. We have reports to Paul about the situation in Corinth. These reports come through ClohV twn (those of Chloe), meaning, "the family, church or the house of Chloe." This reference is the only thing we know about Chloe. But this reference we can infer several things. First, the apostle trusted the word of the messengers, as coarse only the testimony of these people to respond as it does in the letter. Second, we show that Chloe and his men were well known to the Church in Corinth, it was enough with the mention of his name, no ancillary information, to identify the source of the reports.
The reports brought the apostle Chloe were in the church at Corinth had erideV (Bates). "The word" eris "(Bates) is a term that means a bitter fight. [...] The divisions in Corinth were slight differences of opinion. Were deeply rooted quarrels that threatened the existence of the Church."
c) Verse 12.
Verse 12 describes more clearly what the problem was. Paul repeats verbatim statements that were heard within the Church. Interestingly, Paul mentions that each (ekastoV) is saying this or that, implying that all the brothers have taken a game. No one is excluded, all are in the same error.
Paul identifies the four parties have formed wrongly in the Church: Paul, Apollos, Cephas, Christ. Is there any reason why the people in Corinth preferred to identify with any of these people? Surely yes, consider some possibilities.
Paul. Paul planted the church at Corinth (3:6). As the founder of the church and defender of the doctrines of grace, not surprisingly, had strong supporters within the church.
Apollos. Apollos watered what Paul had planted (3:6, 4:6). Apollos was from Alexandria and may have had a background of intellectual appeal, which, coupled with his oratorical skills would have made him a magnetic preacher. Presumably this was the reason that many would prefer. Perhaps he also refused to return to Corinth (16:12) precisely to avoid causing more division among the brethren.
Cephas. Cephas is the Aramaic name of Peter. Maybe it was perceived as the most attached to the law, and Jewish traditions and ceremonies. Presumably it was the election of fellow Jews of Corinth.
Christ. Interestingly, there was a party claiming to be the true followers of Christ. Stated that possibly did not want to submit to human teachers, but that their faith was based on the words of Christ. But contrary to what they supposed, the apostle Paul, to mention, is pointing out that even they are wrong in their partisanship and divisiveness "on behalf" of Christ.
d) Verse 13.
In verse 13 Paul makes three simple, yet powerful, rhetorical questions for readers to note the serious error that are to be partisanship in the church. Start talking saying memeristai ho Christos? (Lit. Are you being Christ divided?). Some interpreters translate the phrase not as a question but as an exclamation (Christ is divided!). In either case the meaning is not affected. The apostle is outraged by the factions in Corinth and reproaches them the error of their divisions. He can not divide Christ? Can the parties claim to be the whole body? Can a body part exclusive claim for himself? There is no doubt that the apostle is upset by the behavior of the Corinthians.
The second and third questions highlight the work and the position of Christ, even without mentioning his name. Paul uses his own name to point to his readers the serious error which were falling. It was Paul who was crucified in his name nor the Corinthians were baptized. It is useless to appeal to human leaders are pointless partisanship. Only Christ is the redeemer and who have access to communion with the Father.
Interestingly, the apostle uses its own name as an example. This is a very smart move, because apart from not undermine the other leaders, that the Apostle makes it clear that he has no interest in winning people over to himself, but only for the Lord Jesus Christ.
e) Verses 14, 15 and 16
These verses should be considered together because they form a single thought. In verse 14, Paul prays to God a thanksgiving (eucharisto). The reason is because not having baptized many in Corinth. Given the situation in the Church, the apostle considered very favorable for not having managed many baptisms. Verse 15 shows us the reasoning of Paul. He is happy that things have happened that way, so that all pretext that he was doing to himself disciples remain discarded. This in Paul's mind is not an accident but an act directed by the providence of God for bringing the sky her thanksgiving.
The baptism that Paul can be counted easily. Crispus, the chief of the synagogue (Acts 18:8), Gaius (Rom. 16:23) who was held in high regard throughout the community and is mentioned as host of the apostle, and Stephanas with his family who re- be cited at the end of the letter (16:15).
In verse 16, Paul confesses not remember if he had baptized any other. This statement could suggest that the baptism was not important to the apostle, but in the context we must understand what the apostle is saying. He is not saying that baptism is worthless, but their priority task is not to baptize. Verse 17 makes it clear this idea some more.
h) Verse 17
This verse is the link to the rest of the chapter, but also partly explains why Paul has baptized many in Corinth. The reason is that their primary duty is to preach the gospel.
The King James translates the conjunction gar 60 as "because", but given the line of thought is best translated as "because," as does the King James. Thus, gar makes clear what Paul has been saying, "baptized a few, because Christ did not send me to baptize but to preach."
His preaching has a special feature: ouk in sofia logou (not with wisdom of words). The meaning of this phrase may be "not with speeches characterized by human wisdom" instead of truths revealed by God. The context favors this interpretation. Throughout the remainder of the chapter the apostle contrasts two kinds of wisdom. One of them described as worldly wisdom (1:20) and wisdom (2:4). This madness declares and affirms that it is completely ineffective for the salvation of men. The other is the wisdom that comes from God and called Wisdom of God (1:24). His preaching is not merely human words, but words that come from God.
The reason for not using mere human wisdom is me or stauros tou kenothe Cristou (not made vain the cross of Christ). If Paul is dedicated to using pure human wisdom in his proclamation, his preaching would have no power, has been turned into mere human wisdom. The cross had been emptied of its meaning. The power of preaching is the use of eloquence or rhetoric, but in the message of the cross.
IV. Conclusion
1 Corinthians 1:10-17 introduces us to the issue that the Apostle held in the first four chapters of the Epistle: The division of the Church in games. In these opening verses, the apostle shows us the big mistake that could collapse when hardened identification with a teacher of the Church threatens the unity of the body of Christ.
The message of this passage is relevant to the church today. Amid a sea of names we must ask is Christ divided?. While we can not tolerate the intolerable, it is also true that we love and recognize the areas of convergence to exploit to the fullest. We are not talking here about ecumenism, but Christianity. May the Apostle's words resonate visible in our churches today:
"They are thoroughly united in the same mind and same judgment"
Amen.
This is a courtesy of the prophetic ministry, which is divinely inspired, by the Three Divine Persons of the Holy Trinity.
Father, Son and Holy Spirit.
THAT GOD WILL ALWAYS GO BACK AND LOOK AFTER YOU.
THE RIGHT HAND OF THE FATHER THIS WITH YOU.
JESUS LOVES YOU.
IN THE PERSON OF THE HOLY SPIRIT.
Prophet: TERESA AQUINO.
Friday, June 22, 2012
Pregunta, ¿ Esta dividido Cristo? de ningún modo. Question, Is Christ divided? in any way.*
Pregunta, ¿ Esta dividido Cristo?
de ningún modo.
Cristo no puede estar dividido Jamas!.
<< En las epístolas del Apóstol, Pablo en 1 Corintios 1:13 revela el siguiente mensajes >>
¿Está dividido Cristo? ¿Acaso fue Pablo crucificado por vosotros? ¿O fuisteis bautizados en el nombre de Pablo?
Y continuas diciendo en el evangelio según San Mateo 3:6
y confesando sus pecados, eran bautizados por él en el río Jordán.
Mateo 28:19 Id, pues, y haced discípulos de todas las naciones, bautizándolos en el nombre del Padre y del Hijo y del Espíritu Santo,
Hechos 2:38 Y Pedro les dijo:Arrepentíos y sed bautizados cada uno de vosotros en el nombre de Jesucristo para perdón de vuestros pecados, y recibiréis el don del Espíritu Santo.
1 Corintios 10:2 y en Moisés todos fueron bautizados en la nube y en el mar;
Exhortación:
Lees este anuncio, inspirado por El Espíritu Santo.
« Acción de gracias por dones espirituales,
Cristo, poder y sabiduría de Dios »
¿ESTÁ CRISTO DIVIDIDO?
Un estudio exegético de 1 Corintios 1:10-17
I. Introducción.
La Iglesia de Corinto fue fundada por el Apóstol Pablo (1 Cor. 3:6). Según nos relata Hecho 18, el apóstol pasó de Macedonia a Grecia, y fue de Atenas a Corinto. Habiendo dejado a Silas y a Timoteo en Macedonia, Pablo estaba solo. Estaba llegando de Atenas donde su proclamación había hallado poca acogida, pero el Señor le animó diciéndole que allí, en Corinto, tenía un pueblo numeroso (Hechos 18:9-10); y en efecto, el Apóstol se quedó allí por un espacio aproximado de diez y ocho meses. Pablo vio levantarse a su alrededor una iglesia numerosa (Hechos 18:4, 8, 10), compuesta en gran parte de gentiles (1 Cor. 12:2), pero que contenía también judíos; aun Crispo, el principal de la sinagoga, creyó en el Señor con toda su casa. Pero el apóstol se ausentó y se estableció en Éfeso, donde residió por tres años y durante los cuales escribió la epístola a los Corintios.
¿Qué sucedió durante su ausencia? La Epístola nos describe los tipos de problemas que se habían desarrollado en la Iglesia de Corinto. Entre otras cosas, había división, desorden moral, confusión en cuanto al matrimonio, a lo ofrecido a los ídolos, a los dones espirituales, a la cena del Señor y a la resurrección. En pocas palabras, la Iglesia de Corinto no era muy distinta a nuestras iglesias, por lo que podemos sacar mucho provecho al estudiar detenidamente esta carta.
Este ensayo es un estudio Exegético de 1 Corintios 1:10-17. Antes de entrar al estudio versículo por versículo, se explorará brevemente el trasfondo general de la Epístola para tener una mejor perspectiva del pasaje que nos ocupa. Espero de todo corazón que el lector sea enriquecido espiritualmente tanto como yo lo he sido al realizar este trabajo. ¡A Dios sea la Gloria!
II. Trasfondo de la Epístola.
Corinto era una de las ciudades más importantes de toda Grecia. Era conocida, por lo menos, por cuatro cosas:
Su comercio. Corinto era el puerto de paso de comerciantes y viajeros. Del este recibía comerciantes de Asia menor, Fenicia y Egipto, y por el oeste de Italia y España. Por lo tanto, era una ciudad en la que convergían personas de varias partes del mundo.
Su cultura. Aunque en Corinto no había una universidad como la de Atenas, sin embargo la sociedad estaba caracterizada por la cultura griega típica. A la gente le interesaba la filosofía griega y hacía mucho énfasis en la sabiduría.
Su Religión. En Corinto habían doce templos por lo menos. Uno de los más importantes era el templo de la diosa Afrodita (diosa del amor), en el que se practicaba la prostitución religiosa.
Su inmoralidad. Como toda ciudad cosmopolita, Corinto era un centro de inmoralidad franca y abierta. Tan grande era la fama de la inmoralidad en Corinto que en griego surgió el vocablo "corintiar" como un verbo que significaba "practicar inmoralidad sexual".
Es a la Iglesia en esta clase de ciudad que el Apóstol Pablo escribe su epístola alrededor del año 55 d.C. Por su referencia a que permanecería en Éfeso hasta el Pentecostés (1 Cor. 16:5-9) podemos deducir que la epístola fue escrita en esa ciudad.
El contenido de la Epístola deja bien claro que aunque la iglesia de Corinto había recibido dones del Señor (1 Cor. 1:4-7), era inmadura y falta de espiritualidad (3:1-4). El propósito de Pablo al escribir la carta fue: (1) instruir y restaurar a la iglesia en sus áreas débiles, corrigiendo sus prácticas erróneas tales como divisionismo, inmoralidad, litigaciones ante paganos, y abusos de los dones espirituales y de la Cena del Señor (caps. 1-14); (2) corregir enseñanza falsa a cerca de la resurrección (cap. 15) ; y (3) dar instrucción con respecto a la ofrenda para los creyentes pobres de Jerusalén (cap. 16).
III. Estudio Exegética.
Después de cumplir con las formalidades epistolares de la época y de haber elevado brevemente a Dios su acción de gracias, el Apóstol pasa inmediatamente a tratar los asuntos que le han hecho escribir la epístola. La sección que estudiaremos (1 Cor. 1:10-17) es la introducción del primer tema que ocupa la mente del apóstol y que no abandonará sino hasta el final del capítulo 4: "Las divisiones por causa de partidismos".
a) Versículo 10.
En este versículo el apóstol plantea la exhortación general, y en los demás, explicará la causa de la exhortación. Es decir, primero declara la conclusión y luego elabora el argumento que lo lleva a esa conclusión.
Es muy claro desde el principio que con este versículo se inicia una nueva sección. No solamente por el cambio de tema, sino también por la partícula de (traducida por Reina-Valera 60 como "pues"). Esta partícula también puede significar "pero", de esta manera se establece el contraste entre la acción de gracias elevada a Dios en los primeros 9 versículos y la sección que empieza a partir del versículo 10.
La Reina-Valera 60 traduce el verbo parakaleo como "Os ruego". Esta traducción suaviza un poco el tenor de la amonestación de Pablo. Es mejor traducir como lo hace la Reina-Valera Actualizada diciendo "Os exhorto". El Apóstol tiene la urgencia de ver a la Iglesia de Corinto cambiar sus actitudes y acciones, por lo que los exhorta en su calidad de apostolos Christou Iesou (apóstol de Cristo Jesús [v.1]). La exhortación no sólo tiene el respaldo del apostolado de Pablo sino que tiene toda la autoridad del tou onomatos tou kuriou hemon Iesou Christou (el Nombre de nuestro Señor Jesucristo). De esta manera, los Corintios no podían rehusarse a la exhortación apremiante del apóstol. Su reverencia y amor a Cristo era la motivación para obedecer.
La esencia de la exhortación es que hablen la misma cosa (to auto leghte panteV) y no haya divisiones (scismata). La Frase "hablar la misma cosa" se utiliza frecuentemente para expresar avenencia o consenso. Es decir Pablo, desea que los hermanos de Corinto dejen de estar en desacuerdo. La Palabra "schismata" significa "desavenencia", "ruptura", o "división". El término es empleado por Marcos (2:21) y Mateo (9:16) para describir un desgarrón en un vestido viejo. Las divisiones partidistas de la Iglesia en Corinto eran más que simples desacuerdos, aunque todavía se mantenía unidos, las divisiones probablemente estaban encaminando a la Iglesia hacia una ruptura seria. Por eso el Apóstol inicia su epístola dándole prioridad a este tema.
El ideal al que el Apóstol está llamando a la Iglesia en Corinto es expresado por el resto del versículo. kathrtismenoi (hecho completo o perfecto) tiene que ver con restaurar algo a su correcta condición. La palabra "unidos" aunque no aparece en el griego, está implícita y es suplementada por los traductores para darle sentido a la oración. El apóstol no les está pidiendo que tengan en todo las mismas opiniones, sino que mantengan una unión de fe y amor, suficiente para evitar que se formen partidos dentro de la iglesia. Pablo anhela que ellos lleguen a un entendimiento y aceptación general.
b) Versículo 11.
Por este versículo nos enteramos del porqué de la exhortación del apóstol. Le han llegado informes a Pablo a cerca de lo que ocurre en Corinto. Estos informes vienen por conducto de twn ClohV (los de Cloé), queriendo decir, "los de la familia, la iglesia o la casa de Cloé." Esta referencia es lo único que sabemos de Cloé. Pero de esta referencia podemos inferir varias cosas. Primero, que el apóstol confiaba en la palabra de los mensajeros, ya que basto sólo el testimonio de estas personas para que respondiera como lo hace en la carta. Segundo, nos muestra que Cloé y los suyos eran bien conocidos para la Iglesia en Corinto, pues fue suficiente con la mención de su nombre, sin más información accesoria, para identificar a la fuente de los reportes.
Los reportes que trajeron al apóstol los de Cloé fueron que en la iglesia en Corinto habían erideV (contiendas). "La palabra "eris" (contiendas) es un término que significa una pelea encarnizada.[. . .] Las divisiones en Corinto no eran ligeras diferencias de opinión. Eran reyertas profundamente arraigadas que amenazaban la existencia de la Iglesia."
c) Versículo 12.
El versículo 12 nos describe de una manera más clara en qué consistía el problema. Pablo repite textualmente las declaraciones que se escuchaban dentro de la Iglesia. Es interesante notar que Pablo menciona que cada uno (ekastoV) está diciendo esto o aquello, implicando que todos los hermanos han tomado algún partido. Nadie queda excluido, todos están en el mismo error.
Pablo identifica los cuatro partidos que equivocadamente se han formado en la Iglesia: Pablo, Apolos, Cefas, Cristo. ¿Existe alguna razón por la que la gente en Corinto prefería identificarse con alguna de estas personas? Seguramente sí; consideremos algunas posibilidades.
Pablo. Pablo había plantado la iglesia de Corinto (3:6). Como el fundador de la iglesia y defensor de las doctrinas de la gracia, no es de extrañar que tuviera fuertes adherentes dentro de esta iglesia.
Apolos. Apolos había regado lo que Pablo plantó (3:6; 4:6). Apolos era de Alejandría y pudo haber tenido un trasfondo de apelación intelectual, el cual, unido a su capacidad oratoria, habrían hecho de él un predicador magnético. Es de suponer que este era el motivo por el que muchos lo preferían. Quizá también él se rehusaba a regresar a Corinto (16:12) precisamente para no causar más división entre los hermanos.
Cefas. Cefas es el nombre arameo de Pedro. Tal vez era percibido como el más apegado a la ley, y a las tradiciones y ceremonias judías. Es de suponer que era la elección de los hermanos judíos de Corinto.
Cristo. Es interesante notar que había un partido que alegaban ser los verdaderos seguidores de Cristo. Posiblemente declaraban que no se querían someter a maestros humanos, sino que toda su fe se basaba en las palabras de Cristo. Pero contrariamente a lo que suponían, el apóstol Pablo, al mencionarlos, está haciendo notar que aún ellos están equivocados en su partidismo y divisionismo "en nombre" de Cristo.
d) Versículo 13.
En el versículo 13, Pablo formula tres sencillas, pero poderosas, preguntas retóricas para hacer notar a sus lectores el grave error en el que están al haber partidismos en la iglesia. Comienza hablando diciendo: memeristai ho Christos? (lit. ¿Está siendo Cristo dividido?). Algunos intérpretes traducen la frase no como una pregunta sino como una exclamación (¡Cristo está divido!). En cualquiera de los dos casos el significado no se afecta. El apóstol está indignado por los sectarismos en Corinto y les reprocha lo erróneo de sus divisiones. ¿Puede acaso Cristo dividirse? ¿Pueden las partes clamar ser el todo del cuerpo? ¿Puede una parte del cuerpo clamar exclusividad para sí? No cabe duda que el apóstol está contrariado por el proceder de los Corintios.
La segunda y tercera pregunta resaltan la obra y la posición de Cristo, aun sin mencionar su nombre. Pablo utiliza su propio nombre para señalar a sus lectores el error tan grave en el que estaban cayendo. No fue Pablo el que fue crucificado ni tampoco en su nombre fueron bautizados los corintios. Es inútil apelar a los líderes humanos, son inútiles los partidismos. Solamente Cristo es el redentor y en quien tenemos acceso a la comunión con el Padre.
Es interesante notar que el apóstol utiliza su propio nombre como ejemplo. Este es un movimiento muy inteligente, pues aparte de no menoscabar a los otros líderes, con esto el Apóstol deja claro que él no tiene ningún interés en ganar adeptos para sí, sino sólo para el Señor Jesucristo.
e) Versículos 14, 15 y 16
Estos versículos hay que considerarlos juntos porque forman un sólo pensamiento. En el versículo 14, Pablo eleva a Dios una acción de Gracias (eucharisto). El motivo de gracias es no haber bautizado a muchos en Corinto. Dada la situación en la Iglesia, el apóstol considera muy favorable el no haber administrado muchos bautizos. El versículo 15 nos aclara el razonamiento de Pablo. El se alegra de que las cosas hayan ocurrido de ese modo, para que todo pretexto de que él estaba haciendo discípulos para sí quedara descartado. Esto en la mente de Pablo no es un accidente sino un acto dirigido por la providencia de Dios por lo que eleva al cielo su acción de gracias.
Los que Pablo bautizo pueden ser contados fácilmente. Crispo, el Jefe de la Sinagoga, (Hechos 18:8); Gayo (Rom. 16:23) quien era tenido en muy buen concepto por toda la comunidad y se menciona como anfitrión del apóstol; y Estéfanas con su familia quien vuelve a ser citado al final de la carta (16:15).
En el versículo 16, Pablo confiesa no recordar si había bautizado a algún otro. Esta declaración podría sugerir que el bautizo no era importante para el apóstol, pero en el contexto debemos entender lo que el apóstol está diciendo. El no está diciendo que el bautismo carece de valor, sino que su labor prioritaria no es la de bautizar. El versículo 17 nos aclara esta idea un poco más.
h) Versículo 17
Este versículo es el enlace con el resto del capítulo, pero también explica en parte el porqué Pablo no ha bautizado a muchos en Corinto. La razón es que su deber principal es la predicación del evangelio.
La Reina-Valera 60 traduce la conjunción gar como "pues", pero dada la línea del pensamiento es mejor traducirla como "porque," como lo hace la Reina Valera Actualizada. De esta manera, gar nos aclara lo que Pablo ha estado diciendo: "bautice a pocos, porque Cristo no me envió a bautiza, sino a predicar".
Su predicación tiene una característica especial: ouk en sofia logou (No en sabiduría de palabras). El significado de esta frase puede ser "no con discursos caracterizados por la sabiduría humana", en lugar de verdades reveladas por Dios. El contexto favorece esta interpretación. En todo el resto del capítulo el apóstol contrasta dos clases de sabiduría. Una de ellas la describe como sabiduría del mundo (1:20) y sabiduría humana (2:4). A esta la declara locura, y afirma que es completamente ineficaz para la salvación de los hombres. La otra sabiduría es la que procede de Dios y le llama Sabiduría de Dios (1:24). Su predicación no es con palabras meramente humanas, sino con palabras que vienen de Dios.
La razón para no usar mera sabiduría humana es me kenothe o stauros tou Cristou (no sea hecha vana la cruz de Cristo). Si Pablo se dedicara a usar pura sabiduría humana en su proclamación, su predicación carecería de poder, hubiera quedado convertida en mera sabiduría de hombres. La cruz hubiera quedado vacía de su significado. El poder de la predicación no está en el uso de la elocuencia o la retórica, sino en el mensaje de la cruz.
IV. Conclusión
1 Corintios 1:10-17 nos introduce al tema que el apóstol desarrollará en los primeros cuatro capítulos de la epístola: La división de la Iglesia en partidos. En estos primeros versículos, el apóstol nos muestra el error tan grande en que se puede caer cuando la identificación empedernida con un maestro de la Iglesia amenaza la unidad del cuerpo de Cristo.
El mensaje de este pasaje es pertinente para la iglesia de hoy. En medio de un mar de denominaciones debemos preguntarnos ¿está Cristo dividido?. Si bien es cierto que no podemos tolerar lo intolerable, también es cierto que debemos amarnos y reconocer las áreas de convergencia para explotarlas al máximo. No estamos hablando aquí de ecumenismo, sino de cristianismo. Quiera Dios que la exhortación del Apóstol tenga resonancia visible en nuestras iglesias hoy en día:
"Que estéis completamente unidos en la misma mente y en el mismo parecer"
Amén.
Esta es una cortesía de este Ministerio profético, que es inspirada divinamente, por la Tres divina Personas de las Santísima Trinidad.
Padre, Hijo y El Espíritu Santo.
QUE DIOS TE DIRIJA Y TE CUIDE SIEMPRE.
QUE LA DIESTRA DEL PADRE ESTE CONTIGO.
JESÚS TE AMA.
EN LA PERSONA DEL ESPÍRITU SANTO.
Profeta: TERESA AQUINO.
Question, Is Christ divided?
in any way.
Christ can not be divided Never!.
<< In the epistles of the Apostle Paul in 1 Corinthians 1:13 reveals the following messages >>
Is Christ divided? Was it Paul crucified for you? Or were you baptized in the name of Paul?
And continued saying in the Gospel of Matthew 3:6
Confessing their sins, were baptized by him in the Jordan River.
Matthew 28:19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit,
Acts 2:38 Then Peter said unto them, Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit.
1 Corinthians 10:2 and all were baptized into Moses in the cloud and at sea;
Exhortation:
Read this ad, inspired by the Holy Spirit.
"Thanksgiving for spiritual gifts,
Christ, power and wisdom of God "
IS CHRIST DIVIDED?
An exegetical study of 1 Corinthians 1:10-17
I. Introduction.
The Church of Corinth was founded by the Apostle Paul (1 Cor. 3:6). According to Fact 18 tells us, the apostle went from Macedonia to Greece, and left Athens to Corinth. Having left Silas and Timothy in Macedonia, Paul was alone. Was coming to Athens, where his proclamation had found little favor, but the Lord encouraged him saying that there, at Corinth, had a numerous people (Acts 18:9-10), and in fact, the Apostle stayed there for an approximate area of eighteen months. Paul was up around a large church (Acts 18:4, 8, 10), composed largely of Gentiles (1 Cor. 12:2), but containing also Jews even Crispus, the ruler of the synagogue, believed in the Lord with all his house. But the apostle was absent and settled in Ephesus, where he lived for three years, during which he wrote the Epistle to the Corinthians.
What happened during your absence? The Epistle he describes the types of problems that had developed in the Church of Corinth. Among other things, there was division, moral disorder, confusion as to marriage, he offered to idols, spiritual gifts, the Lord's Supper and the Resurrection. In short, the Church of Corinth was not very different from our churches, so we can benefit greatly by studying this letter carefully.
This paper is an exegetical study of 1 Corinthians 1:10-17. Before entering the study verse by verse, we will explore briefly the general background of the Epistle to get a better perspective of the passage before us. I sincerely hope that the reader will be enriched spiritually as much as I've been doing this work. To God be the Glory!
II. Background of the Epistle.
Corinth was one of the most important cities in Greece. Was known, at least four things:
Trade. Corinth was the pass through port for traders and travelers. From this receiving businessmen from Asia Minor, Phoenicia and Egypt, and west of Italy and Spain. Therefore, it was a city where people converged from around the world.
Culture. While in Corinth there was a university such as Athens, but the society was characterized by typical Greek culture. People interested in Greek philosophy and was much emphasis on wisdom.
His Religion. In Corinth had at least twelve temples. One of the most important was the temple of the goddess Aphrodite (goddess of love), which was practiced religious prostitution.
Immorality. Like any cosmopolitan city, Corinth was a center of immorality frank and open. So great was the fame of immorality in Corinth arose the Greek word "corintiar" as a verb meaning "to practice sexual immorality."
Is the Church in this kind of city that the Apostle Paul wrote his epistle around AD 55 By reference to remain in Ephesus until Pentecost (1 Cor. 16:5-9) we can deduce that the epistle was written in that city.
The contents of the Epistle makes it clear that although the church at Corinth had received gifts of the Lord (1 Cor. 1:4-7), was immature and unspiritual (3:1-4). Paul's purpose in writing the letter was: (1) educate and restore the church in your weak areas, correcting erroneous practices such as divisiveness, immorality, litigation against pagans, and abuse of spiritual gifts and the Lord's Supper (chapters 1-14), (2) correct false teaching about the resurrection (chapter 15), and (3) provide instruction concerning the collection for the poor believers in Jerusalem (ch. 16).
III. Exegetical Study.
After completing the formalities of the time and epistolary have briefly raised his thanksgiving God, the Apostle passes immediately to address the issues that have made him write the letter. The study section (1 Cor. 1:10-17) is the introduction of the first subject that occupies the mind of the apostle and not leave until the end of Chapter 4: "The divisions because of partisanship."
a) Verse 10.
In this verse the apostle raises the general exhortation, and others, explain the cause of the call. That is, first states the conclusion and then made the argument that leads to that conclusion.
It is clear from the beginning that this verse begins a new section. Not just for the change of subject, but also by the particle (translated by King James 60 as "therefore"). This particle can also mean "but", thus establishing the contrast between the high thanksgiving to God in the first 9 verses and the section starting from verse 10.
The King James translates the verb parakaleo 60 as "I beg." This translation softens slightly the wording of the admonition of Paul. It is best translated as does the King James Version saying, "I exhort you." The Apostle has the urge to see the Church of Corinth change their attitudes and actions, so the calls in his capacity Iesou Christou Apostolos (Apostle of Christ Jesus [v.1]). The call has the backing not only of Paul's apostleship but has all the authority onomatos tou tou Christou kuriou hemon Iesou (the name of our Lord Jesus Christ). Thus, the Corinthians could not refuse the urgent exhortation of the apostle. His reverence and love for Christ was the motivation to obey.
The essence of the appeal is to speak the same thing (to self leghte Pantev) and there be no divisions (scismata). The phrase "speaking the same thing" is often used to express agreement or consensus. Ie Paul want the Corinthians to stop disagreeing. The word "schismata" means "quarrel", "break" or "division". The term is used by Mark (2:21) and Matthew (9:16) to describe a tear on an old garment. Partisan divisions of the Church in Corinth were more than simple disagreement, but still held together, the divisions were probably routing the Church into a serious breakdown. Hence the Apostle begins his letter by giving priority to this issue.
The ideal to which the Apostle is calling the Church at Corinth is expressed by the rest of the verse. kathrtismenoi (made complete or perfect) has to do with restoring something to its proper condition. The word "united" but not in the Greek is implicit and is supplemented by the translators to make sense of the sentence. The apostle was not being asked to take all the same opinions, but to maintain a union of faith and love, enough to prevent the formation of parties within the church. Paul longs for them to reach an understanding and acceptance.
b) Verse 11.
From this verse we learn the reason for the exhortation of the apostle. We have reports to Paul about the situation in Corinth. These reports come through ClohV twn (those of Chloe), meaning, "the family, church or the house of Chloe." This reference is the only thing we know about Chloe. But this reference we can infer several things. First, the apostle trusted the word of the messengers, as coarse only the testimony of these people to respond as it does in the letter. Second, we show that Chloe and his men were well known to the Church in Corinth, it was enough with the mention of his name, no ancillary information, to identify the source of the reports.
The reports brought the apostle Chloe were in the church at Corinth had erideV (Bates). "The word" eris "(Bates) is a term that means a bitter fight. [...] The divisions in Corinth were slight differences of opinion. Were deeply rooted quarrels that threatened the existence of the Church."
c) Verse 12.
Verse 12 describes more clearly what the problem was. Paul repeats verbatim statements that were heard within the Church. Interestingly, Paul mentions that each (ekastoV) is saying this or that, implying that all the brothers have taken a game. No one is excluded, all are in the same error.
Paul identifies the four parties have formed wrongly in the Church: Paul, Apollos, Cephas, Christ. Is there any reason why the people in Corinth preferred to identify with any of these people? Surely yes, consider some possibilities.
Paul. Paul planted the church at Corinth (3:6). As the founder of the church and defender of the doctrines of grace, not surprisingly, had strong supporters within the church.
Apollos. Apollos watered what Paul had planted (3:6, 4:6). Apollos was from Alexandria and may have had a background of intellectual appeal, which, coupled with his oratorical skills would have made him a magnetic preacher. Presumably this was the reason that many would prefer. Perhaps he also refused to return to Corinth (16:12) precisely to avoid causing more division among the brethren.
Cephas. Cephas is the Aramaic name of Peter. Maybe it was perceived as the most attached to the law, and Jewish traditions and ceremonies. Presumably it was the election of fellow Jews of Corinth.
Christ. Interestingly, there was a party claiming to be the true followers of Christ. Stated that possibly did not want to submit to human teachers, but that their faith was based on the words of Christ. But contrary to what they supposed, the apostle Paul, to mention, is pointing out that even they are wrong in their partisanship and divisiveness "on behalf" of Christ.
d) Verse 13.
In verse 13 Paul makes three simple, yet powerful, rhetorical questions for readers to note the serious error that are to be partisanship in the church. Start talking saying memeristai ho Christos? (Lit. Are you being Christ divided?). Some interpreters translate the phrase not as a question but as an exclamation (Christ is divided!). In either case the meaning is not affected. The apostle is outraged by the factions in Corinth and reproaches them the error of their divisions. He can not divide Christ? Can the parties claim to be the whole body? Can a body part exclusive claim for himself? There is no doubt that the apostle is upset by the behavior of the Corinthians.
The second and third questions highlight the work and the position of Christ, even without mentioning his name. Paul uses his own name to point to his readers the serious error which were falling. It was Paul who was crucified in his name nor the Corinthians were baptized. It is useless to appeal to human leaders are pointless partisanship. Only Christ is the redeemer and who have access to communion with the Father.
Interestingly, the apostle uses its own name as an example. This is a very smart move, because apart from not undermine the other leaders, that the Apostle makes it clear that he has no interest in winning people over to himself, but only for the Lord Jesus Christ.
e) Verses 14, 15 and 16
These verses should be considered together because they form a single thought. In verse 14, Paul prays to God a thanksgiving (eucharisto). The reason is because not having baptized many in Corinth. Given the situation in the Church, the apostle considered very favorable for not having managed many baptisms. Verse 15 shows us the reasoning of Paul. He is happy that things have happened that way, so that all pretext that he was doing to himself disciples remain discarded. This in Paul's mind is not an accident but an act directed by the providence of God for bringing the sky her thanksgiving.
The baptism that Paul can be counted easily. Crispus, the chief of the synagogue (Acts 18:8), Gaius (Rom. 16:23) who was held in high regard throughout the community and is mentioned as host of the apostle, and Stephanas with his family who re- be cited at the end of the letter (16:15).
In verse 16, Paul confesses not remember if he had baptized any other. This statement could suggest that the baptism was not important to the apostle, but in the context we must understand what the apostle is saying. He is not saying that baptism is worthless, but their priority task is not to baptize. Verse 17 makes it clear this idea some more.
h) Verse 17
This verse is the link to the rest of the chapter, but also partly explains why Paul has baptized many in Corinth. The reason is that their primary duty is to preach the gospel.
The King James translates the conjunction gar 60 as "because", but given the line of thought is best translated as "because," as does the King James. Thus, gar makes clear what Paul has been saying, "baptized a few, because Christ did not send me to baptize but to preach."
His preaching has a special feature: ouk in sofia logou (not with wisdom of words). The meaning of this phrase may be "not with speeches characterized by human wisdom" instead of truths revealed by God. The context favors this interpretation. Throughout the remainder of the chapter the apostle contrasts two kinds of wisdom. One of them described as worldly wisdom (1:20) and wisdom (2:4). This madness declares and affirms that it is completely ineffective for the salvation of men. The other is the wisdom that comes from God and called Wisdom of God (1:24). His preaching is not merely human words, but words that come from God.
The reason for not using mere human wisdom is me or stauros tou kenothe Cristou (not made vain the cross of Christ). If Paul is dedicated to using pure human wisdom in his proclamation, his preaching would have no power, has been turned into mere human wisdom. The cross had been emptied of its meaning. The power of preaching is the use of eloquence or rhetoric, but in the message of the cross.
IV. Conclusion
1 Corinthians 1:10-17 introduces us to the issue that the Apostle held in the first four chapters of the Epistle: The division of the Church in games. In these opening verses, the apostle shows us the big mistake that could collapse when hardened identification with a teacher of the Church threatens the unity of the body of Christ.
The message of this passage is relevant to the church today. Amid a sea of names we must ask is Christ divided?. While we can not tolerate the intolerable, it is also true that we love and recognize the areas of convergence to exploit to the fullest. We are not talking here about ecumenism, but Christianity. May the Apostle's words resonate visible in our churches today:
"They are thoroughly united in the same mind and same judgment"
Amen.
This is a courtesy of the prophetic ministry, which is divinely inspired, by the Three Divine Persons of the Holy Trinity.
Father, Son and Holy Spirit.
THAT GOD WILL ALWAYS GO BACK AND LOOK AFTER YOU.
THE RIGHT HAND OF THE FATHER THIS WITH YOU.
JESUS LOVES YOU.
IN THE PERSON OF THE HOLY SPIRIT.
Prophet: TERESA AQUINO.
Question, Is Christ divided?
in any way.
Christ can not be divided Never!.
<< In the epistles of the Apostle Paul in 1 Corinthians 1:13 reveals the following messages >>
Is Christ divided? Was it Paul crucified for you? Or were you baptized in the name of Paul?
And continued saying in the Gospel of Matthew 3:6
Confessing their sins, were baptized by him in the Jordan River.
Matthew 28:19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit,
Acts 2:38 Then Peter said unto them, Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit.
1 Corinthians 10:2 and all were baptized into Moses in the cloud and at sea;
Exhortation:
Read this ad, inspired by the Holy Spirit.
"Thanksgiving for spiritual gifts,
Christ, power and wisdom of God "
IS CHRIST DIVIDED?
An exegetical study of 1 Corinthians 1:10-17
I. Introduction.
The Church of Corinth was founded by the Apostle Paul (1 Cor. 3:6). According to Fact 18 tells us, the apostle went from Macedonia to Greece, and left Athens to Corinth. Having left Silas and Timothy in Macedonia, Paul was alone. Was coming to Athens, where his proclamation had found little favor, but the Lord encouraged him saying that there, at Corinth, had a numerous people (Acts 18:9-10), and in fact, the Apostle stayed there for an approximate area of eighteen months. Paul was up around a large church (Acts 18:4, 8, 10), composed largely of Gentiles (1 Cor. 12:2), but containing also Jews even Crispus, the ruler of the synagogue, believed in the Lord with all his house. But the apostle was absent and settled in Ephesus, where he lived for three years, during which he wrote the Epistle to the Corinthians.
What happened during your absence? The Epistle he describes the types of problems that had developed in the Church of Corinth. Among other things, there was division, moral disorder, confusion as to marriage, he offered to idols, spiritual gifts, the Lord's Supper and the Resurrection. In short, the Church of Corinth was not very different from our churches, so we can benefit greatly by studying this letter carefully.
This paper is an exegetical study of 1 Corinthians 1:10-17. Before entering the study verse by verse, we will explore briefly the general background of the Epistle to get a better perspective of the passage before us. I sincerely hope that the reader will be enriched spiritually as much as I've been doing this work. To God be the Glory!
II. Background of the Epistle.
Corinth was one of the most important cities in Greece. Was known, at least four things:
Trade. Corinth was the pass through port for traders and travelers. From this receiving businessmen from Asia Minor, Phoenicia and Egypt, and west of Italy and Spain. Therefore, it was a city where people converged from around the world.
Culture. While in Corinth there was a university such as Athens, but the society was characterized by typical Greek culture. People interested in Greek philosophy and was much emphasis on wisdom.
His Religion. In Corinth had at least twelve temples. One of the most important was the temple of the goddess Aphrodite (goddess of love), which was practiced religious prostitution.
Immorality. Like any cosmopolitan city, Corinth was a center of immorality frank and open. So great was the fame of immorality in Corinth arose the Greek word "corintiar" as a verb meaning "to practice sexual immorality."
Is the Church in this kind of city that the Apostle Paul wrote his epistle around AD 55 By reference to remain in Ephesus until Pentecost (1 Cor. 16:5-9) we can deduce that the epistle was written in that city.
The contents of the Epistle makes it clear that although the church at Corinth had received gifts of the Lord (1 Cor. 1:4-7), was immature and unspiritual (3:1-4). Paul's purpose in writing the letter was: (1) educate and restore the church in your weak areas, correcting erroneous practices such as divisiveness, immorality, litigation against pagans, and abuse of spiritual gifts and the Lord's Supper (chapters 1-14), (2) correct false teaching about the resurrection (chapter 15), and (3) provide instruction concerning the collection for the poor believers in Jerusalem (ch. 16).
III. Exegetical Study.
After completing the formalities of the time and epistolary have briefly raised his thanksgiving God, the Apostle passes immediately to address the issues that have made him write the letter. The study section (1 Cor. 1:10-17) is the introduction of the first subject that occupies the mind of the apostle and not leave until the end of Chapter 4: "The divisions because of partisanship."
a) Verse 10.
In this verse the apostle raises the general exhortation, and others, explain the cause of the call. That is, first states the conclusion and then made the argument that leads to that conclusion.
It is clear from the beginning that this verse begins a new section. Not just for the change of subject, but also by the particle (translated by King James 60 as "therefore"). This particle can also mean "but", thus establishing the contrast between the high thanksgiving to God in the first 9 verses and the section starting from verse 10.
The King James translates the verb parakaleo 60 as "I beg." This translation softens slightly the wording of the admonition of Paul. It is best translated as does the King James Version saying, "I exhort you." The Apostle has the urge to see the Church of Corinth change their attitudes and actions, so the calls in his capacity Iesou Christou Apostolos (Apostle of Christ Jesus [v.1]). The call has the backing not only of Paul's apostleship but has all the authority onomatos tou tou Christou kuriou hemon Iesou (the name of our Lord Jesus Christ). Thus, the Corinthians could not refuse the urgent exhortation of the apostle. His reverence and love for Christ was the motivation to obey.
The essence of the appeal is to speak the same thing (to self leghte Pantev) and there be no divisions (scismata). The phrase "speaking the same thing" is often used to express agreement or consensus. Ie Paul want the Corinthians to stop disagreeing. The word "schismata" means "quarrel", "break" or "division". The term is used by Mark (2:21) and Matthew (9:16) to describe a tear on an old garment. Partisan divisions of the Church in Corinth were more than simple disagreement, but still held together, the divisions were probably routing the Church into a serious breakdown. Hence the Apostle begins his letter by giving priority to this issue.
The ideal to which the Apostle is calling the Church at Corinth is expressed by the rest of the verse. kathrtismenoi (made complete or perfect) has to do with restoring something to its proper condition. The word "united" but not in the Greek is implicit and is supplemented by the translators to make sense of the sentence. The apostle was not being asked to take all the same opinions, but to maintain a union of faith and love, enough to prevent the formation of parties within the church. Paul longs for them to reach an understanding and acceptance.
b) Verse 11.
From this verse we learn the reason for the exhortation of the apostle. We have reports to Paul about the situation in Corinth. These reports come through ClohV twn (those of Chloe), meaning, "the family, church or the house of Chloe." This reference is the only thing we know about Chloe. But this reference we can infer several things. First, the apostle trusted the word of the messengers, as coarse only the testimony of these people to respond as it does in the letter. Second, we show that Chloe and his men were well known to the Church in Corinth, it was enough with the mention of his name, no ancillary information, to identify the source of the reports.
The reports brought the apostle Chloe were in the church at Corinth had erideV (Bates). "The word" eris "(Bates) is a term that means a bitter fight. [...] The divisions in Corinth were slight differences of opinion. Were deeply rooted quarrels that threatened the existence of the Church."
c) Verse 12.
Verse 12 describes more clearly what the problem was. Paul repeats verbatim statements that were heard within the Church. Interestingly, Paul mentions that each (ekastoV) is saying this or that, implying that all the brothers have taken a game. No one is excluded, all are in the same error.
Paul identifies the four parties have formed wrongly in the Church: Paul, Apollos, Cephas, Christ. Is there any reason why the people in Corinth preferred to identify with any of these people? Surely yes, consider some possibilities.
Paul. Paul planted the church at Corinth (3:6). As the founder of the church and defender of the doctrines of grace, not surprisingly, had strong supporters within the church.
Apollos. Apollos watered what Paul had planted (3:6, 4:6). Apollos was from Alexandria and may have had a background of intellectual appeal, which, coupled with his oratorical skills would have made him a magnetic preacher. Presumably this was the reason that many would prefer. Perhaps he also refused to return to Corinth (16:12) precisely to avoid causing more division among the brethren.
Cephas. Cephas is the Aramaic name of Peter. Maybe it was perceived as the most attached to the law, and Jewish traditions and ceremonies. Presumably it was the election of fellow Jews of Corinth.
Christ. Interestingly, there was a party claiming to be the true followers of Christ. Stated that possibly did not want to submit to human teachers, but that their faith was based on the words of Christ. But contrary to what they supposed, the apostle Paul, to mention, is pointing out that even they are wrong in their partisanship and divisiveness "on behalf" of Christ.
d) Verse 13.
In verse 13 Paul makes three simple, yet powerful, rhetorical questions for readers to note the serious error that are to be partisanship in the church. Start talking saying memeristai ho Christos? (Lit. Are you being Christ divided?). Some interpreters translate the phrase not as a question but as an exclamation (Christ is divided!). In either case the meaning is not affected. The apostle is outraged by the factions in Corinth and reproaches them the error of their divisions. He can not divide Christ? Can the parties claim to be the whole body? Can a body part exclusive claim for himself? There is no doubt that the apostle is upset by the behavior of the Corinthians.
The second and third questions highlight the work and the position of Christ, even without mentioning his name. Paul uses his own name to point to his readers the serious error which were falling. It was Paul who was crucified in his name nor the Corinthians were baptized. It is useless to appeal to human leaders are pointless partisanship. Only Christ is the redeemer and who have access to communion with the Father.
Interestingly, the apostle uses its own name as an example. This is a very smart move, because apart from not undermine the other leaders, that the Apostle makes it clear that he has no interest in winning people over to himself, but only for the Lord Jesus Christ.
e) Verses 14, 15 and 16
These verses should be considered together because they form a single thought. In verse 14, Paul prays to God a thanksgiving (eucharisto). The reason is because not having baptized many in Corinth. Given the situation in the Church, the apostle considered very favorable for not having managed many baptisms. Verse 15 shows us the reasoning of Paul. He is happy that things have happened that way, so that all pretext that he was doing to himself disciples remain discarded. This in Paul's mind is not an accident but an act directed by the providence of God for bringing the sky her thanksgiving.
The baptism that Paul can be counted easily. Crispus, the chief of the synagogue (Acts 18:8), Gaius (Rom. 16:23) who was held in high regard throughout the community and is mentioned as host of the apostle, and Stephanas with his family who re- be cited at the end of the letter (16:15).
In verse 16, Paul confesses not remember if he had baptized any other. This statement could suggest that the baptism was not important to the apostle, but in the context we must understand what the apostle is saying. He is not saying that baptism is worthless, but their priority task is not to baptize. Verse 17 makes it clear this idea some more.
h) Verse 17
This verse is the link to the rest of the chapter, but also partly explains why Paul has baptized many in Corinth. The reason is that their primary duty is to preach the gospel.
The King James translates the conjunction gar 60 as "because", but given the line of thought is best translated as "because," as does the King James. Thus, gar makes clear what Paul has been saying, "baptized a few, because Christ did not send me to baptize but to preach."
His preaching has a special feature: ouk in sofia logou (not with wisdom of words). The meaning of this phrase may be "not with speeches characterized by human wisdom" instead of truths revealed by God. The context favors this interpretation. Throughout the remainder of the chapter the apostle contrasts two kinds of wisdom. One of them described as worldly wisdom (1:20) and wisdom (2:4). This madness declares and affirms that it is completely ineffective for the salvation of men. The other is the wisdom that comes from God and called Wisdom of God (1:24). His preaching is not merely human words, but words that come from God.
The reason for not using mere human wisdom is me or stauros tou kenothe Cristou (not made vain the cross of Christ). If Paul is dedicated to using pure human wisdom in his proclamation, his preaching would have no power, has been turned into mere human wisdom. The cross had been emptied of its meaning. The power of preaching is the use of eloquence or rhetoric, but in the message of the cross.
IV. Conclusion
1 Corinthians 1:10-17 introduces us to the issue that the Apostle held in the first four chapters of the Epistle: The division of the Church in games. In these opening verses, the apostle shows us the big mistake that could collapse when hardened identification with a teacher of the Church threatens the unity of the body of Christ.
The message of this passage is relevant to the church today. Amid a sea of names we must ask is Christ divided?. While we can not tolerate the intolerable, it is also true that we love and recognize the areas of convergence to exploit to the fullest. We are not talking here about ecumenism, but Christianity. May the Apostle's words resonate visible in our churches today:
"They are thoroughly united in the same mind and same judgment"
Amen.
This is a courtesy of the prophetic ministry, which is divinely inspired, by the Three Divine Persons of the Holy Trinity.
Father, Son and Holy Spirit.
THAT GOD WILL ALWAYS GO BACK AND LOOK AFTER YOU.
THE RIGHT HAND OF THE FATHER THIS WITH YOU.
JESUS LOVES YOU.
IN THE PERSON OF THE HOLY SPIRIT.
Prophet: TERESA AQUINO.
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