John Calvin Commentary 1 Corinthians 1:12

"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." — 1 Corinthians 1:12 (ASV)

I say then, etc. Some think there is an instance of μίμησις, imitation, here, as if Paul were repeating their expressions. Now, although the manuscripts differ regarding the particle ὅτι, I am of the opinion that it is the conjunction (because) rather than the relative (which), meaning that it is simply an explanation of the preceding statement in this way.

“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 of contention yet. My answer is that where there is discord in religion, it is inevitable that people’s minds will soon afterward erupt into open strife.

For as nothing is more effective in uniting us, and nothing 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 in matters of this nature, the necessary effect is that people’s minds are immediately stirred up for conflict, and in no other area are there more fierce disputes. Therefore, Paul reasonably presents it as sufficient evidence of contention that the Corinthians were plagued by sects and parties.

I am of Paul. Here he mentions Christ’s faithful servants—Apollos, who had been his successor at Corinth, and Peter himself as well—and then adds himself to their number, so that he may seem to be pleading not so much his own cause as that of Christ. Otherwise, it is unlikely that there were any parties that supported the separate interests of ministers united by a sacred agreement.

He has, however, as he later mentions, applied to himself and Apollos what was applicable to others; and this he has done so that they might consider the matter itself more candidly, viewing it apart from personal favoritism. However, it will be countered that he even mentions here those who professed that they were of Christ. Was this, too, worthy of blame?

I answer that in this way he more fully shows what unfitting consequences result from those corrupt affections when we devote ourselves to men, since in that case Christ would be acknowledged only in part, and the godly have no alternative left but to separate themselves from others, if they are not to renounce Christ.

However, as this passage is twisted in various ways, we must try to determine more precisely what Paul intends here. His purpose is to uphold Christ’s exclusive authority in the Church, so that we may all depend on him, that he alone may be acknowledged among us as Lord and Master, and that no individual's name be set up in opposition to his.

Therefore, those who draw away disciples after themselves (Acts 20:30), with the aim of splitting the Church into factions, he condemns as most destructive enemies of our faith. Thus, he does not permit men to have such preeminence in the Church that they usurp Christ’s supremacy. He does not allow them to be honored in such a way as to detract in the slightest degree from Christ’s dignity.

It is true that a certain degree of honor is due to Christ’s ministers, and they are also masters in their own place. However, this qualification must always be kept in mind: Christ must have what belongs to him without any infringement, and he will nevertheless be the sole Master and be regarded as such.

Therefore, the aim of good ministers is this: that they all serve Christ together and claim for him exclusively power, authority, and glory—fight under his banner—obey him alone, and bring others into subjection to his rule. If anyone is motivated by ambition, that person gathers disciples not for Christ, but for himself.

This, then, is the source of all evils—this, the most harmful of all plagues—this, the deadly poison of all Churches: when ministers seek their own interests rather than Christ’s. In short, the unity of the Church consists especially in this one thing: that we all depend on Christ alone, and that people thus occupy a subordinate place, so as not to detract in any way from his preeminence.