1 Corinthians 1:13

“Is the Christ divided? was Paul crucified for you, or were ye baptized in the name of Paul?” Several editors (Lachmann, Westcott, and Hort) and commentators (Meyer, Beet) make the first proposition an indignant affirmation: “Christ then among you is rent, lacerated!” But the transition to the following questions does not in that case seem very natural. It is more simple to see here a question parallel to the two following, these being intended to show the impossibility of the supposition expressed by the first. The term the Christ denotes the Messiah in the abstract sense, that is to say, the Messianic function, rather than the person who filled the office. The latter would certainly be designated by the name of Jesus or by the word Christ without article. How, besides, could we suppose the person of Christ divided into four? Paul means, is the function of Christ, of Saviour, and founder of the kingdom of God divided between several individuals, so that one possesses one piece of it, another, another? Taken in this sense, the question does not refer only to the fourth party, but to the other three. “Are things then such that the work of salvation is distributed among several agents, of whom Jesus is one, I another?” and so on. Edwards explains thus: “Is not that which is manifested of the Christ in Paul at one with that which is manifested of Him in Apollos, etc....? Do not these elements form all one and the same Christ?” The meaning is good, but one does not see how in this case the censure applies to the fourth party, which the question, thus understood, seems on the contrary to justify. It is evident the word, Christ, cannot be applied with Olshausen to the Church, nor with Grotius to the doctrine of Christ.

The form of the first question admitted of a reply in the affirmative or negative; that of the two following (with μή) anticipates a negative answer, serving as a proof to the understood negative answer which is evidently given to the first: “Paul was not, however, crucified for you, was he, as would be the case if a part belonged to him in the work of salvation?” He might have put the same question in regard to Apollos and Cephas; but by thus designating himself he naturally disarms the other parties.

The first question relates to the function of Saviour, the second to that of Lord, which flows from it. Edwards well indicates the relation between the two. The cross has made Christ the head of the body. By baptism every believer becomes a member of that body. The reading of the Vatic., περὶ ὑμῶν, cannot be preferred to that of all the other documents: ὑπὲρ ὑμῶν. This ὑπέρ signifies in behalf of. The idea, in the place of, which would be expressed by ἄντι, is included in it only indirectly. It is by substitution that the benefit expressed by ὑπέρ has been realized. To be baptized in the name of...signifies: to be plunged in water while engaging henceforth to belong to Him in whose name the external rite is performed. In the name there is summed up all that is revealed regarding him who bears it, consequently all the titles of his legitimate authority. Baptism is therefore a taking possession of the baptized on the part of the person whose name is invoked over him. Never did Paul dream for an instant of arrogating to himself such a position in relation to those who were converted by his preaching. Yet this would be implied by such a saying as, I am of Paul.

And not only could it not be so in fact, but the apostle is conscious of not having done anything which could have given rise to such a supposition.