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12. I say then, etc. Some think there is here an instance of μιμησις, imitation, as if Paul were here repeating their expressions. Now, although the manuscripts differ as to the particle ὅτι, I am of opinion that it is the conjunction (because) rather than the relative (which), so that there is simply an explanation of the preceding statement in this sense. “My reason for saying that there are contentions among you is, because every one of you glories in the name of some individual.” It will, however, be objected, that in these words there is no appearance as yet of contention. My answer is, that where there are jarrings in religion, it cannot but be that men’s minds will soon afterwards burst forth in open strife. For as nothing is more effectual for uniting us, and there is nothing that tends more to draw our minds together, and keep them in a state of peace, than agreement in religion, so, on the other hand, if any disagreement has arisen as to matters of this nature, the effect necessarily is, that men’s minds are straightway stirred up for combat, and in no other department are there more fierce contendings. ⁶²⁶²     “Et n’y a en chose quelconque debars si grans ni tant a craindre que sent ceux-la;” — “And in no department are there disputes so great, or so much to be dreaded as those:” Hence it is with good reason that Paul brings it forward as a sufficient evidence of contention, that the Corinthians were infested with sects and parties.

I am of Paul He makes mention here of Christ’s faithful servants — Apollos, who had been his successor at Corinth, and Peter himself too, and then adds himself to their number, that he may appear to plead not so much his own cause as that of Christ. In any other point of view it is not likely that there were any parties that espoused the separate interests of ministers joined together by a sacred agreement. ⁶³⁶³     “Autrement veu que ces trois estoyent d’un sainct accord ensemble en leur ministere, il n’est point vray-semblable, qu’il y eust aucunes partialitez entre les Corinthiens pour se glorifier en l’un plustost qu’en l’autre;” — “Otherwise, seeing that those three were united in their ministry by a sacred agreement, it is not likely that there were any parties among the Corinthians that were prepared to glory in one of them rather than in another.” He has, however, as he afterwards mentions, transferred to himself and Apollos what was applicable to others; and this he has done, in order that they might more candidly consider the thing itself, viewing it apart from respect of persons. It will, however, be replied, that he makes mention here even of those who professed that they were of Christ Was this, too, worthy of blame? I answer, that in this way he shows more fully what unseemly consequences result from those depraved affections, when we give ourselves up to men, as in that case Christ must be acknowledged merely in part, and the pious have no alternative left them, but to separate themselves from others, if they would not renounce Christ.

As, however, this passage is wrested in various ways, we must endeavor to ascertain more minutely what Paul intends here. His object is, to maintain Christ’s exclusive authority in the Church, so that we may all exercise dependence upon him, that he alone may be recognized among us as Lord and Master, and that the name of no individual be set in opposition to his. Those, therefore, that draw away disciples after them (Acts 20:30,) with the view of splitting the Church into parties, he condemns as most destructive enemies of our faith. Thus then he does not, suffer men to have such pre-eminence in the Church as to usurp Christ’s supremacy. He does not allow them to be held in such honor as to derogate even in the slightest degree from Christ’s dignity. There is, it is true, a certain degree of honor that is due to Christ’s ministers, and they are also themselves masters in their own place, but this exception must always be kept in view, that Christ must have without any infringement what belongs to him — that he shall nevertheless be the sole Master, and looked upon as such. Hence the aim of good ministers is this, that they may all in common serve Christ, and claim for him exclusively power, authority, and glory — fight under his banner — obey him alone, and bring others in subjection to his sway. If any one is influenced by ambition, that man gathers disciples, not to Christ, but to himself. This then is the fountain of all evils — this the most hurtful of all plagues — this the deadly poison of all Churches, when ministers seek their own interests rather than those of Christ. In short, the unity of the Church consists more especially in this one thing — that we all depend upon Christ alone, and that men thus occupy an inferior place, so as not to detract in any degree from his pre-eminence.