1 Corinthians 1:16

1:16 The household of Stephanas were the first converts in the province of Achaia (southern Greece; see 16:15). Household refers to all who lived in the house, which might include more than Stephanas’s immediate family.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 1:16.[5] Λοιπὸν, for the rest [as to what remains]) He is very anxious to be accurate in recording the facts as they occurred.—οὐκ οἶδα, I do not know) It does not occur to my memory without an effort.—εἴ τινα, if any) i.e. I have baptized no one else, or scarce any other; comp. the following verse. He left it to the memory of the individuals [themselves to say], by whom they were baptized.

[5] Καὶ τὸν Στεφανᾶ οἶκον, the house of Stephanas also) viz. the first fruits of Achaia, 1Co 14:15. The rest of the believers at Corinth may have been baptized by Silvanus, Timotheus, Crispus, Gaius, or at least by the members of the family of Stephanas.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_1:16. Another Corinthian family baptized by him occurs to his mind. He adds it conscientiously, and then cuts off any possibility of his being reproached with untruthful omission by λοιπὸν οὐκ οἶδα κ.τ.λ[201] Regarding Stephanas, we know nothing save from 1Co_16:15; 1Co_16:17.

Λοιπόν is the simple ceterum, otherwise, besides that. Comp 2Co_13:11; 1Th_4:1; frequent in Greek writers also after Polybius.

[201] .τ.λ. καὶ τὰ λοιπά.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co_1:16

And I baptized also the household of Stephanas; besides I know not whether I baptized any other.

Stephanas was one of the three messengers sent to inform the apostle of the state of the church in Corinth, and to deliver the letter to which reference is made, 1Co_7:1 comp. 1Co_16:15, 1Co_16:17. Paul says he baptized the household or family of Stephanas. Under the old dispensation, whenever any one professed Judaism or entered into covenant with God as one of his people, all his children and dependents, that is, all to whom he stood in a representative relation, were included in the covenant and received circumcision as its sign. In like manner under the gospel, when a Jew or Gentile joined the Christian church his children received baptism and were recognized as members of the Christian church. Compare Act_16:15 and Act_16:33.

Besides I know not whether I baptized any other. The nature of inspiration is to be learnt from the declarations of the Scriptures and from the facts therein recorded. From these sources we learn that it was an influence which rendered its recipients infallible, but it did not render them omniscient. They were preserved from asserting error, but they were not enabled either to know or to remember all things.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

household of Stephanas--"The first-fruits of Achaia," that is, among the first converted there (Co1 16:15, Co1 16:17). It is likely that such "households" included infants (Act 16:33). The history of the Church favors this view, as infant baptism was the usage from the earliest ages.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. The household of Stephanas] From 1Co 16:15, we learn that the family of Stephanas were the first converts in Achaia, probably converted and baptized by the apostle himself. Epenetus is supposed to be one of this family. See Clarke on Ro 16:5.

I know not whether I baptized any other.] I do not recollect that there is any person now residing in Corinth, or Achaia, besides the above mentioned, whom I have baptized. It is strange that the doubt here expressed by the apostle should be construed so as to affect his inspiration! What, does the inspiration of prophet or apostle necessarily imply that he must understand the geography of the universe, and have an intuitive knowledge of all the inhabitants of the earth, and how often, and where they may have changed their residence! Nor was that inspiration ever given so to work on a man's memory that he could not forget any of the acts which he had performed during life. Inspiration was given to the holy men of old that they might be able to write and proclaim the mind of God in the times which concern the salvation of men.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(16) Stephanas.—The mention of Stephanas and his household was, from the words preceding, evidently a subsequent correction by the Apostle. He had forgotten them, and was reminded of it possibly by Sosthenes, who was writing from his dictation, and would naturally have known the fact, for Stephanas was the “firstfruits of Achaia” (1Co_16:15), and Sosthenes had been chief ruler of the synagogue (Act_18:17) when Paul had been brought before Gallio, deputy of Achaia. Stephanas himself was at Ephesus with St. Paul when this letter was written, and doubtless in daily intercourse both with him and with Sosthenes (1Co_16:17). Finding how his memory had failed him on this point, the Apostle adds, “And I know not,” &c. (i.e., I don’t remember) so as to prevent any cavil from hypercritical opponents.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. Stephanas] Probably the bearer of the Epistle. He is mentioned in ch. 1Co_16:15; 1Co_16:17.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

16 And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.

Ver. 16. Whether I baptized any] His colleagues belike did it (while he was otherwise busied), with a particular examination and instruction in those principles, Heb 6:2.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And I baptized also the household - The family. Whether there were any infants in the family, does not appear. It is certain that the family was among the first converts to Christianity in Achaia, and that it had evinced great zeal in aiding those who were Christians; see 1Co 16:15 - From the manner in which Paul mentions this, it is probable that Stephanas did not reside at Corinth when he was baptized, though he might have subsequently removed there. “I baptized none ‘of you’ 1Co 1:14. - that is, none of those who permanently dwelt at Corinth, or who were members of the original church there, but Crispus and Gaius - but I baptized also the family of Stephanas, ‘now’ of your number” - Or it may mean, “I baptized none of you ‘who are adult members of the church,’ but Crispus and Gains, though I also baptized the ‘family’ of Stephanas. If this be the true interpretation, then it forms an argument to prove that Paul practiced household baptism, or the baptism of the families of those who were themselves believers. Or the expression may simply indicate a recollection of the true circumstances of the case - a species of correction of the statement in 1Co 1:14, “I recollect now also that I baptized the family of Stephanas.”

Household - οἶκον oikon. The house; the family. The word comprises the whole family, including adults, domestics, slaves, and children. It includes:

The men in a house, Act 7:10; 1Ti 3:4-5, 1Ti 3:12; “Domestics,” Act 10:2; Act 11:14; Act 16:15, Act 16:31; 1Ti 3:4; “The family” in general; Luk 10:5; Luk 16:27.

Bretschneider. It was the custom, doubtless, for the apostles to baptize the entire “household,” whatever might be the age, including domestics, slaves, and children. The head of a family gave up the entire “household” to God.

(That adult domestics and slaves were baptized without personal profession or other evidence of faith, is incredible. The word οἶκον oikon indeed includes domestics as well as children, out while the latter must have been admitted on the profession of their parents, it is reasonable to suppose that the former would be received solely on their own.)

Of Stephanas - Who Stephanas was, is not known. The Greek commentators say that he was the jailor of Philippi, who, after he had been baptized Act 16:33, removed with his family to Corinth. But of this there is no certain evidence.

Besides - Besides these.

I know not ... - I do not know whether I baptized any others who are now members of that church. Paul would, doubtless, recollect that he had baptized others in other places, but he is speaking here particularly of Corinth. This is not to be urged as an argument against the inspiration of Paul, for:

It was not the design of inspiration to free the memory from defect in ordinary transactions, or in those things which were not to be received for the instruction of the church; The meaning of Paul may simply be, “I know not who of the original members of the church at Corinth may have removed, or who may have died; I know not who may have removed to Corinth from other places where I have preached and baptized, and consequently I cannot know whether I may not have baptized some others of your present number.” It is evident, however, that if he had baptized any others, the number was small.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He correcteth himself, remembering that he also baptized the household of Stephanas, which (1Co 16:15) he calleth the first-fruits of Achaia, a family that had addicted themselves to the ministry of the saints. Besides, I know not whether I baptized any other; he did not remember that he had baptized any more at Corinth, though it is very probable he had baptized many more in other parts of the world, where he had been travelling.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

16. Also… Stephanas—Paul had hastened to give his reason before he had finished his catalogue; and he now adds the household of Stephanas, Stephanas himself, of course, included. He may, in this writing, have been reminded by Stephanas, who, being one of the delegates sent from Corinth was with Paul at the present writing in Ephesus. 1Co_16:17.

I know not—Of the limitations to inspiration see our notes vol. i, p. 345, 1; also on Act_27:22; Act_27:24.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And I baptized also. This he recalls by an afterthought being, perhaps, reminded of it by Stephanas himself. The household of Stephanas. Stephanas and his house were the first converts in Achaia. (1Co_16:5) When converts became more numerous, St. Paul ceased to baptize them personally. (comp Act_10:48) I know not. The inspiration of the apostles involved none of the mechanical infallibility ascribed to them by popular dogma, He forgot whether he had baptized any one else or not, but this made no difference as regards his main argument.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I know not - That is, it does not at present occur to my memory, that I baptized any other.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

And I baptized also the household of Stephanas [this man, being then present with Paul in Ephesus, probably reminded the apostle of his baptism]: besides, I know not whether I baptized any other . [Inspiration did not make the apostle remember such matters.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

16. I baptized also the household of Stephanas. This household was “the first fruits of Achaia” (16:15); Stephanas was one of the three Corinthian brethren then visiting Paul at Ephesus (16:17). There is no proof that this, or any other household named in Scripture, contained infants, but there is proof that most of them did not. “The household” does not mean the same as “the family,” but those dwelling in the house; often the servants only.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

16. Στεφανᾶ. Probably the bearer of the Epistle. He is mentioned in ch. 1Co 16:15; 1Co 16:17.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

16.] He subsequently recollects having baptized Stephanas and his family (see ch. 16:15, 17),—perhaps from information derived from Stephanas himself, who was with him:—and he leaves an opening for any others whom he may possibly have baptized and have forgotten it. The last clause is important as against those who maintain the absolute omniscience of the inspired writers on every topic which they handle.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

16. ἐβάπτισα δὲ καί. A correction which came into his mind as he dictated:—on reflexion, he can remember no other case. Possibly his amanuensis reminded him of Stephanas.

Στεφανᾶ. The name is a syncopated form, like Apollos, Demas, Lucas, Hermas, etc. It would seem that Stephanas was an earlier convert even than Crispus (16:15). ‘Achaia’ technically included Athens, and Stephanas may himself have been converted there with the ἕτεροι of Act 17:34; but his household clearly belongs to Corinth, and they, not the head only, are the ‘first-fruits of Achaia,’ which may therefore be used in a narrower sense.

λοιπόν. The neut. sing. acc. (of respect) used adverbially; quod superest (Vulg. caeterum) : τὸ λοιπόν is slightly stronger. See Lightfoot on Php 3:1 and on 1Th 4:1. Cf. 4:2; 2Co 13:11. St Paul forestalls possible objection.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

And I baptized also. Another exceptional case occurs to him which he conscientiously adds. The de and has a slightly corrective force.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 16. The apostle all of a sudden recollects a third exception. Stephanas was one of the three deputies from Corinth who were with Paul precisely at that time.

By the words, besides I know not..., Paul guards against any omission arising from a new slip of memory. Those who make the inspiration of the Holy Spirit go directly to the pen of the sacred writer, without making it pass through the medium of his heart and brain, should reflect on these words.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.