{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-39","native_reference":{"book_number":530,"chapter_from":1,"chapter_to":1,"system":"MyBible module coordinates (mapping unverified)","verse_from":12,"verse_to":12},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Ambrosiaster</b>: Paul exposes their error without mentioning the names of the people responsible. The men whom he names here were all good teachers, but by alluding to them in this way he is really getting at the false apostles. For if the Corinthians were not to boast of their devotion to any of these men, how much more would this be true in the case of false teachers, whose corrupt doctrine he refers to next?<br/><i>— COMMENTARY ON PAUL'S EPISTLES</i></p><p><b>Clement of Rome</b>: Inspired by God, Paul wrote to you concerning himself and Cephas and Apollos, because even then you were given to faction. But that factiousness involved you in less guilt, because then you were partisans of highly reputed apostles and of those commended by them.<br/><i>— EPISTLE TO THE CORINTHIANS 47.3-4</i></p><p><b>John Chrysostom</b>: Next he declares also the kind of contention. \"That each one of you saith, I am of Paul, and I of Apollos, and I of Cephas.\" \"I say, contentions,\" saith he, \"I mean, not about private matters, but of the more grievous sort, of the Church. And yet they were not speaking about himself, nor about Peter, nor about Apollos; but he signifies that if these were not to be leaned on, much less others. For that they had not spoken about them, he saith further on: \"And these things I have transferred in a figure unto myself and Apollos, that ye may learn in us not to go beyond the things which are written.\" For if it were not right for them to call themselves by the name of Paul, and of Apollos, and of Cephas, much less of any others. If under the Teacher and the first of the Apostles, and one that had instructed so much people, it were not right to enroll themselves, much less under those who were nothing. By way of hyperbole then, seeking to withdraw them from their disease, he sets down these names. Besides, he makes his argument less severe, not mentioning by name the rude dividers of the Church, but concealing them, as behind a sort of masks, with the names of the Apostles.</p><p>\"I am of Paul, and I of Apollos, and I of Cephas.\" Not esteeming himself before Peter hath he set his name last, but preferring Peter to himself, and that greatly. He arranged his statement in the way of climax, that he might not be supposed to do this for attack, and then mentions Apollos, and then Cephas. Not therefore to magnify himself did he do this, but in speaking of wrong things he administers the requisite correction in his own person first.</p><p>But that those who addicted themselves to this or that man were in error, is evident. And rightly he rebukes them, saying, \"Ye do not well in that ye say, 'I am of Paul, and I of Apollos, and I of Cephas.'\" But why did he add, \"And I of Christ?\" For although those who addicted themselves to men were in error, not surely those who dedicated themselves unto Christ. But this was not his charge, that they called themselves by the Name of Christ, but that they did not all call themselves by that Name alone. And I think that he added this of himself, wishing to make the accusation more grievous, and to point out that by this rule Christ must be considered as belonging to one party only: although they were not so using the Name themselves. For that this was what he hinted at he declared in the sequel.<br/><i>— Homily on 1 Corinthians 3</i></p><p><b>Tertullian</b>: And was it not Paul himself who was there foretold, destined \"to be taken away from Judah\"-that is, from Judaism-for the erection of Christianity, in order \"to lay that only foundation, which is Christ? \" Of this work the Creator also by the same prophet says, \"Behold, I lay in Sion for a foundation a precious stone and honourable; and he that resteth thereon shall not be confounded.\" Unless it be, that God professed Himself to be the builder up of an earthly work, that so He might not give any sign of His Christ, as destined to be the foundation of such as believe in Him, upon which every man should build at will the superstructure of either sound or worthless doctrine; forasmuch as it is the Creator's function, when a man's work shall be tried by fire, (or) when a reward shall be recompensed to him by fire; because it is by fire that the test is applied to the building which you erect upon the foundation which is laid by Him, that is, the foundation of His Christ. \"Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? \"<br/><i>— Against Marcion Book V</i></p><p><b>Theodoret of Cyrus</b>: In reality the Corinthians called themselves after other teachers, but Paul uses his own name and that of Apollos and Peter in order to make his point. By adding the name of Christ to the rest, he showed them how ridiculous the whole conflict was.<br/><i>— COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 168</i></p>","source_html_sha256":"b80dbfecd3ff3ec7429f7cddfb0feccc07252073655abc0ec79244f6ed432d0d","source_module":"ECF","source_row_id":39,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"cf4b20baa189c6d1607dcf66437f9503f2d8903b67838a4233d4e3404af4c643","translator":null,"work":null}