1 Corinthians 1:12
New International Version
What I mean is this: One of you says, "I follow Paul"; another, "I follow Apollos"; another, "I follow Cephas"; still another, "I follow Christ."

New Living Translation
Some of you are saying, "I am a follower of Paul." Others are saying, "I follow Apollos," or "I follow Peter," or "I follow only Christ."

English Standard Version
What I mean is that each one of you says, “I follow Paul,” or “I follow Apollos,” or “I follow Cephas,” or “I follow Christ.”

Berean Study Bible
What I mean is this: Individuals among you are saying, “I follow Paul,” “I follow Apollos,” “I follow Cephas,” or “I follow Christ.”

Berean Literal Bible
Now I mean this, that each of you says, "I indeed am of Paul," and "I of Apollos," and "I of Cephas," and "I of Christ."

New American Standard Bible
Now I mean this, that each one of you is saying, "I am of Paul," and "I of Apollos," and "I of Cephas," and "I of Christ."

King James Bible
Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

Christian Standard Bible
What I am saying is this: One of you says, "I belong to Paul," or "I belong to Apollos," or "I belong to Cephas," or "I belong to Christ."

Contemporary English Version
They have said that some of you claim to follow me, while others claim to follow Apollos or Peter or Christ.

Good News Translation
Let me put it this way: each one of you says something different. One says, "I follow Paul"; another, "I follow Apollos"; another, "I follow Peter"; and another, "I follow Christ."

Holman Christian Standard Bible
What I am saying is this: Each of you says, "I'm with Paul," or "I'm with Apollos," or "I'm with Cephas," or "I'm with Christ."

International Standard Version
This is what I mean: Each of you is saying, "I belong to Paul," or "I belong to Apollos," or "I belong to Cephas," or "I belong to the Messiah."

NET Bible
Now I mean this, that each of you is saying, "I am with Paul," or "I am with Apollos," or "I am with Cephas," or "I am with Christ."

New Heart English Bible
Now I mean this, that each one of you says, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "I follow Christ."

Aramaic Bible in Plain English
But I say this: there is one of you who says, “I am of Paulus”, and one who says, “I am of Apollo”, and one who says, “I am of Kaypha”, and one who says, “I am of The Messiah.”

GOD'S WORD® Translation
This is what I mean: Each of you is saying, "I follow Paul," or "I follow Apollos," or "I follow Cephas," or "I follow Christ."

New American Standard 1977
Now I mean this, that each one of you is saying, “I am of Paul,” and “I of Apollos,” and “I of Cephas,” and “I of Christ.”

Jubilee Bible 2000
In other words, that each one of you says, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ.

King James 2000 Bible
Now this I say, that every one of you says, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

American King James Version
Now this I say, that every one of you said, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

American Standard Version
Now this I mean, that each one of you saith, I am of Paul; and I of Apollos: and I of Cephas; and I of Christ.

Douay-Rheims Bible
Now this I say, that every one of you saith: I indeed am of Paul; and I am of Apollo; and I am of Cephas; and I of Christ.

Darby Bible Translation
But I speak of this, that each of you says, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ.

English Revised Version
Now this I mean, that each one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

Webster's Bible Translation
Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

Weymouth New Testament
What I mean is that each of you is a partisan. One man says "I belong to Paul;" another "I belong to Apollos;" a third "I belong to Peter;" a fourth "I belong to Christ."

World English Bible
Now I mean this, that each one of you says, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "I follow Christ."

Young's Literal Translation
and I say this, that each one of you saith, 'I, indeed, am of Paul' -- 'and I of Apollos,' -- 'and I of Cephas,' -- 'and I of Christ.'
Study Bible
Unity in the Church
11My brothers, some from Chloe’s household have informed me that there are quarrels among you. 12What I mean is this: Individuals among you are saying, “I follow Paul,” “I follow Apollos,” “I follow Cephas,” or “I follow Christ.” 13Is Christ divided? Was Paul crucified for you? Were you baptized into the name of Paul?…
Cross References
Matthew 23:8
But you are not to be called 'Rabbi,' for you have one Teacher, and you are all brothers.

John 1:42
Andrew brought him to Jesus, who looked at him and said, "You are Simon son of John. You will be called Cephas" (which is translated as Peter).

Acts 18:24
Meanwhile a Jew named Apollos, a native of Alexandria, came to Ephesus. He was an eloquent man, well versed in the Scriptures.

Acts 19:1
While Apollos was at Corinth, Paul passed through the interior and came to Ephesus. There he found some disciples

1 Corinthians 1:11
My brothers, some from Chloe's household have informed me that there are quarrels among you.

1 Corinthians 3:4
For when one of you says, "I follow Paul," and another, "I follow Apollos," are you not mere men?

1 Corinthians 3:6
I planted the seed and Apollos watered it, but God made it grow.

1 Corinthians 3:22
whether Paul or Apollos or Cephas or the world or life or death or the present or the future. All of them belong to you,

1 Corinthians 4:6
Brothers, I have applied these things to myself and Apollos for your benefit, so that you may learn from us not to go beyond what is written. Then you will not take pride in one man over another.

1 Corinthians 9:5
Have we no right to take along a believing wife, as do the other apostles and the Lord's brothers and Cephas?

1 Corinthians 15:5
and that He appeared to Cephas and then to the Twelve.

1 Corinthians 16:12
Now about our brother Apollos: I strongly urged him to go to you with the brothers. He was not at all inclined to go now, but he will go when he has the opportunity.

2 Corinthians 10:7
You are looking at outward appearances. If anyone is confident that he belongs to Christ, he should remind himself that we belong to Christ just as much as he does.

Treasury of Scripture

Now this I say, that every one of you said, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

this.

1 Corinthians 7:29
But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;

1 Corinthians 15:50
Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

2 Corinthians 9:6
But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.

I am.

1 Corinthians 3:4-6,21-23
For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? …

1 Corinthians 4:6
And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

Apollos.

1 Corinthians 16:12
As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

Acts 18:24-28
And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus…

Acts 19:1
And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,

Cephas.

1 Corinthians 9:5
Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?

1 Corinthians 15:5
And that he was seen of Cephas, then of the twelve:

John 1:42
And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.







Lexicon
What I mean
λέγω (legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's Greek 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

[is] this:
τοῦτο (touto)
Demonstrative Pronoun - Accusative Neuter Singular
Strong's Greek 3778: This; he, she, it.

Individuals
ἕκαστος (hekastos)
Adjective - Nominative Masculine Singular
Strong's Greek 1538: Each (of more than two), every one. As if a superlative of hekas; each or every.

among you
ὑμῶν (hymōn)
Personal / Possessive Pronoun - Genitive 2nd Person Plural
Strong's Greek 4771: You. The person pronoun of the second person singular; thou.

are saying,
λέγει (legei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's Greek 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

“I
Ἐγὼ (Egō)
Personal / Possessive Pronoun - Nominative 1st Person Singular
Strong's Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.

[follow]
εἰμι (eimi)
Verb - Present Indicative Active - 1st Person Singular
Strong's Greek 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

Paul,”
Παύλου (Paulou)
Noun - Genitive Masculine Singular
Strong's Greek 3972: Paul, Paulus. Of Latin origin; Paulus, the name of a Roman and of an apostle.

“I
Ἐγὼ (Egō)
Personal / Possessive Pronoun - Nominative 1st Person Singular
Strong's Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.

[follow] Apollos,”
Ἀπολλῶ (Apollō)
Noun - Genitive Masculine Singular
Strong's Greek 625: Apollos, a Jew of Alexandria. Probably from the same as Apollonia; Apollos, an Israelite.

“I
Ἐγὼ (Egō)
Personal / Possessive Pronoun - Nominative 1st Person Singular
Strong's Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.

[follow] Cephas,”
Κηφᾶ (Kēpha)
Noun - Genitive Masculine Singular
Strong's Greek 2786: Of Chaldee origin; the Rock; Cephas, a surname of Peter.

[or]
δὲ (de)
Conjunction
Strong's Greek 1161: A primary particle; but, and, etc.

“I
Ἐγὼ (Egō)
Personal / Possessive Pronoun - Nominative 1st Person Singular
Strong's Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.

[follow] Christ.”
Χριστοῦ (Christou)
Noun - Genitive Masculine Singular
Strong's Greek 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.
(12) Now this I say.--Better, What I mean is, that, &c. The following words, "every one of you saith," show how party-spirit pervaded the whole Christian community. It may be well to mention here briefly what we may consider to have been the distinctive characteristics of the factions which called themselves respectively the party of Paul, of Cephas, of Apollos, and of Christ.

1. ST. PAUL places first that section of the Church which called themselves by his name--thus at the outset showing that it is not for the sole purpose of silencing opponents, or from a jealousy of the influence of other teachers, that he writes so strenuously against the disturbances in the Corinthian community. It is the spirit of separation and of faction which he condemns--rebuking it as strongly when it has led to the undue exaltation of his own name, as when it attempted to depreciate his gifts and ministry as compared with those of Apollos or of Cephas. He thus wins at once the attention and confidence of every candid reader. The Pauline party would no doubt have consisted chiefly of those who were the personal converts of the Apostle. Their esteem for him who had been the means of their conversion, seems to have been carried to excess in the manner in which it displayed itself. This would be increased by the hostility which their opponents' disparagement of the Apostle naturally excited in them. They allowed St. Paul's teaching of the liberty wherewith Christ made them free, to develop in them an unchristian license and a mode of treatment of others essentially illiberal, thus denying by their actions the very principles which they professed to hold dear. They "judged" and "set at nought" (Romans 14:10) brethren who could not take so essentially spiritual a view of Christianity, but who still clung to some of the outward forms of Judaism.

2. APOLLOS was a Jew of Alexandria--"an eloquent man, and mighty in the Scriptures." He came to Ephesus during St. Paul's absence from that city, and taught what he knew of the "things of the Lord." While here, he was instructed further in "the way of God" by Aquila and Priscilla, he having previously only the inadequate knowledge which was possessed by disciples of John (Acts 18:24-28). Having preached in parts of Achaia, he came to Corinth. That he came there after St. Paul we may conclude from the Apostle's reference to himself as having "planted," and Apollos having "watered" (1Corinthians 3:6), and again to himself as having "laid the foundation" (1Corinthians 2:10). To Corinth Apollos brought with him the arts of the rhetorician, and the culture of a Greek philosopher; and while preaching Christ crucified, these gifts and knowledge rendered him more acceptable than St. Paul had been, with his studied simplicity of style, to a certain class of intellectual and rationalising hearers in Corinth. When Apollos left, a section of the Church unduly magnified the importance of his gifts and of his manner of teaching. They did so to the depreciation of the simplicity of the gospel. This all led to the development of evils which we shall see more in detail in our examination of 1Corinthians 1:18-31 and 1 Corinthians 2. It ought to be remembered that Apollos was in no sense "the founder of a party." It was the exaggeration and perversion of Apollos' teaching, by some of the converts, that really founded the party. To the end he and Paul remained friends. He was probably with the Apostle while the Epistle was being written, and (1Corinthians 16:12) refused, even when St. Paul suggested it, to go so soon again to Corinth, lest his presence should in the least tend to keep that party-spirit alive; and when, ten years (A.D. 67) later, the Apostle writes to Titus, he exhorts him "to bring Apollos on his journey diligently, that nothing be wanting to him" (Titus 3:13).

3. The third faction in Corinth professed themselves followers of ST. PETER--or, as he was always called, "Cephas." This was the name by which our Lord addressed him in Matthew 16:18, and by this name (and not by his Greek name, Peter) he would have been spoken of by the Apostles and early Christians. In the New Testament writings he is designated most frequently Peter, as his Greek name would be more intelligible to the larger world for which these writings were intended. This faction of the Corinthian Church still clung to many Jewish ceremonial ideas, from which St. Paul was entirely free. They seem not to have quite passed through the cloud. They exalted St. Peter as more worthy of honour than St. Paul, because he had personally been with Christ, and been called "Cephas" (rock) by Him. They insinuated that St. Paul's supporting himself was not so dignified as the maintenance of St. Peter and others by the Church, in accordance with their Lord's command (1Corinthians 9:4-6; 2Corinthians 11:9-10); and they unfavourably contrasted St. Paul's celibacy with the married state of St. Peter, and of "the brethren of the Lord" (1Corinthians 9:5). It is probable that their animosity towards St. Paul was not a little increased by the knowledge that there were certain matters in which he considered St. Peter to be in error, and "withstood him to the face" (Galatians 2:2). To the detailed difficulties and errors of this section of the Corinthian Church reference is to be found in the 1Corinthians 7:1 to 1Corinthians 11:1.

4. There was still one other party or faction which dared to arrogate to themselves the name of CHRIST Himself. These over-estimated the importance and value of having seen Christ in the flesh, and despised St. Paul as one who had subsequently joined the Apostolate. Contempt for all human teachers was by them exalted into a virtue. Their greatest sin was that the very name which should have been the common bond of union, the name by the thought and memory of which the Apostle would plead for a restoration of unity, was degraded by them into the exclusive party-badge of a narrow section. We do not find any very definite and detailed allusion to this section in this Epistle, though in the second Epistle a reference to them can be traced in 1Corinthians 10:7. There is no need for such at any length. Their condemnation is written in every chapter, the whole of the Epistle is a denunciation of the spirit of faction--of the sin of schism--which in their case reached a climax, inasmuch as they consecrated their sin with the very name of Christ. Such, briefly, were the four schisms which were rending the Corinthian Church. We might call them--1, The Party of Liberty (PAUL); 2, The Intellectual Party (APOLLOS); 3, The Judaizing Party (CEPHAS); 4, The Exclusive Party (who said, "I am of CHRIST").

(12) I of Christ.--It has been suggested that this is not the designation of a fourth party in the Church, but an affirmation by the Apostle, "I am of Christ," in contradistinction to those referred to before, who called themselves after the names of men. But in addition to the fact that there is no change in form of expression to indicate a change of sense, we find evident traces of the existence of such a party (1Corinthians 9:1; 2Corinthians 10:7).

Verse 12. - Now this I mean; in other words, "what I mean is this." Their "contentions" are defined to be equivalent to "religious partisanships; "antagonistic adoption of the names and views of special teachers. Each one of you saith. That party spirit ran so high that they were all listed on one side or another. None of them were wise enough and spiritual minded enough to hold aloof from parties altogether. They prided themselves on being "uncompromising" and "party men." Saith; in a self-assertive way (1 Corinthians 3:21). I am of Paul. He shows his indignation at their partisanship by first rebuking those who had used his own name as a party watchward. He disliked Paulinism as much as Petrinism (Bengel). All the Corinthians would probably have been in this sense Paulinists but for the visits of subsequent teachers. At present the Paul party consisted of those who adhered to his views about Gentile freedom, and who liked the simple spirituality of his teaching. St. Paul rose above the temptation of considering that party spirit is excusable in our own partisans. He reproves factiousness even in the party of freedom. And I of Apollos. Apollos personally was absolutely loyal and honourable, but his visit to Corinth had done mischief. His impassioned oratory, his Alexandrian refinements, his allegorizing exegesis, the culture and polish of his style, had charmed the fickle Corinthians. The Apollonians were the party of culture. They had, as we see from later parts of the Epistle, exaggerated St. Paul's views, as expounded by Apollos, into extravagance. Puffed up with the conceit of knowledge, they had fallen into moral inconsistency. The egotism of oratorical rivals, the contemptuous tone to wards weaker brethren, the sophistical condonations of vice, were probably due to them. Apollos, as we see by his noble refusal to visit Corinth under present circumstances (1 Corinthians 16:12), was as indignant as St. Paul himself at the perversion of his name into an engine of party warfare. (On Apollos, see Acts 18:24-28; Acts 19:1 Titus 3:13.) Nothing further is known respecting him, but he is the almost undoubted author of the Epistle to the Hebrews, which proves that he was of the school of St. Paul, while at the same time he showed a splendid originality in his way of arriving at the same conclusion as his teacher. I of Cephas. The use of the Aramaic name (1 Corinthians 3:22; 1 Corinthians 9:5; 1 Corinthians 15:6; Galatians 2:9), perhaps, shows that these Petrinists were Judaizers (though it should be added that St. Paul only uses the name "Peter" in Galatians 2:7, 8). They personally disliked St. Paul, and questioned his apostolical authority. Perhaps the extravagances of the "speaking with tongues" arose in this party, who recalled the effects of the outpouring of the Spirit after Peter's great sermon on the day of Pentecost. And I of Christ. We trace the origin of this party to one man in particular (2 Corinthians 2:7), who was, or professed to be, an adherent of James, and therefore one of the more rigid Judaizers. He may have been one from the circle of Christ's earthly relatives - one of the Desposyni (see 1 Corinthians 9:5), and, like St. James, may have had views resembling those of the Essenes and Ebionites. If so, he was probably the author of the questions about celibacy and marriage; and perhaps he prided himself on having seen "Christ in the flesh." This party at any rate, like some modern sects, was not ashamed to degrade into a party watchword even the sacred name of Christ, and to claim for a miserable clique an exclusive interest in the Lord of the whole Church. It is the privilege of every Christian to say, "Christianus sum;" but if he says it in a haughty, loveless, and exclusive spirit, he forfeits his own claim to the title. This exclusive Christ party is, perhaps, specially alluded to in 2 Corinthians 10:7-11. The view of Chrysostom, which takes these words to be St. Paul's remark - "But I belong to Christ," is untenable, and would make trim guilty of the very self-assertiveness which he is reprobating. 1:10-16 In the great things of religion be of one mind; and where there is not unity of sentiment, still let there be union of affection. Agreement in the greater things should extinguish divisions about the lesser. There will be perfect union in heaven, and the nearer we approach it on earth, the nearer we come to perfection. Paul and Apollos both were faithful ministers of Jesus Christ, and helpers of their faith and joy; but those disposed to be contentious, broke into parties. So liable are the best things to be corrupted, and the gospel and its institutions made engines of discord and contention. Satan has always endeavoured to stir up strife among Christians, as one of his chief devices against the gospel. The apostle left it to other ministers to baptize, while he preached the gospel, as a more useful work.
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