1 Corinthians 11:19

11:19 As translated, this ironic expression rebukes the Corinthian Christians’ claims to superiority based on distinctions among them. Alternatively, Paul might be saying that though their divisiveness is clearly wrong, it will have the positive result of making clear who among them is truly faithful.

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

1Co 11:19. Καὶ αἱρέσεις, also heresies) Schisms and heresies are here applied to one thing; nor is the also intended to make a distinction; but this is its meaning: not only many good things, not merely small stumbling-blocks, 1Co 8:9, are found among you, but there must be also heresies, or different opinions and schisms, which generally arise out of them. Now there is at once both necessity for these and it is profitable to the godly, where men less approved are mixed up with them. A schism is a mutual separation; heresy is the separation of one party from the unity of the Church, in regard either to faith, or worship.—οἱ δόκιμοι, those approved) Therefore there were at least some such persons among them. A conciliatory (ἀστεῖος) mode of expression; for what he really meant to say, was, that those less approved should be openly manifested.

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

1Co 11:19 . Paul is prepared to believe what he thus hears; these divisions were inevitable: “For indeed parties must needs exist among you”. δεῖ affirms a necessity lying in the moral conditions of the case (see note on ὀφείλω , 1Co 11:7 ). αἵρεσις (see parls., and note on 1Co 1:11 ; from αἱρέομαι , to choose ) is more specific than σχίσμα , implying mental tendency in philosophy a school, Richtung , then a sect or party formed on a basis of opinion : see Cr [1693] , s.v .; also Trench, Syn . § 4; “Heresy is theoretical schism, schism practical heresy”. These words designate, as yet, parties within the Church; in Tit 3:10 , 2Pe 2:1 , they verge toward their ecclesiastical use. Now there is a true purpose of God fulfilled in these unhappy divisions; they serve to sift the loyal from the disloyal. “in order that also the approved may become manifest among you”. These αἱρέσεις are a magnet attracting unsound and unsettled minds, and leaving genuine believers to stand out “approved” by their constancy; see 2Th 2:11 f., where the same thought is differently applied; also Rom 5:4 , ἡ ὑπομονὴ κατεργάζεται δοκιμήν , 1Pe 1:7 ; alsoTert [1694] , De Prœscr. Hœret ., 4, “ut fides habendo tentationem habeat etiam probationem”. For δόκιμος , accepted on proof , see parls., esp. 1Co 9:27 ; those approved with God thus “become manifest” to men; “l’effet est de manifester au grand jour les membres de l’église sérieux et de bon aloi” (Gd [1695] ). “Dominus talibus experimentis probat constantiam suorum. Pulchra consolatio!” (Cv [1696] ).

[1693] Cremer’s Biblico-Theological Lexicon of N.T. Greek (Eng. Trans.).

[1694]ert. Tertullian.

[1695] F. Godet’s Commentaire sur la prem. Ép. aux Corinthiens (Eng. Trans.).

[1696] Calvin’s In Nov. Testamentum Commentarii .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co_11:19

For there must be also heresies among you, that they which are approved may be made manifest among you.

This is the reason why he believed what he had heard. He knew that such things must happen, and that God had a wise purpose in permitting them; comp. Mat_18:7, It must needs be that offenses come. Evil as well as good is included in the divine purpose. It is purposed not as evil, but for the sake of the good which infinite wisdom evolves from it. Also heresies. This does not mean heresies in addition to schisms, as something different from them. But heresies as well as other evils. I hear there are divisions (σχίσματα) among you, and I believe it, for such divisions (αἱρέσεις) must occur. What in the one verse are called schisms, in the next are called heresies; both words having the general sense of divisions. The nature of these divisions is to be determined by the context. The word (αἵρεσις) heresy means literally an act of choice, then a chosen way of life, a sect or party; not always in a bad sense, but in the sense of schools; as, the heresies of philosophers means the schools or different classes of philosophers. So in the New Testament it is repeatedly used of the sect of the Pharisees, or of the Sadducees, Act_15:5; Act_5:17. Here and in Gal_5:20 it means dissension. The ecclesiastical sense of the word heresy, is, the choice of an opinion different from that of the church, or a doctrine contrary to Scripture. There is nothing to favor the assumption that such is its meaning here.

That they which are approved may be made manifest. This is the end which God has in view in permitting the occurrence of such divisions. It is, that they which are approved (οἱ δόκιμοι), the tried, those who have stood the test, and are worthy of approbation. The opposite class are called (ἀδόκιμοι) reprobate. By the prevalence of disorders and other evils in the church, God puts his people to the test. They are tried as gold in the furnace, and their genuineness is made to appear. It is a great consolation to know that dissensions, whether in the church or in the state, are not fortuitous, but are ordered by the providence of God, and are designed, as storms, for the purpose of purification.

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

Although that schisms and heresies proceed from the devil, are evil, and yet they come not by chance, nor without cause, and they turn to the profit of the elect.

Whom experience hath taught to be of sound Religion and godliness.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

heresies--Not merely "schisms" or "divisions" (Co1 11:18), which are "recent dissensions of the congregation through differences of opinion" [AUGUSTINE, Con. Crescon. Don. 2.7, quoted by TRENCH, Greek Synonyms of the New Testament], but also "heresies," that is, "schisms which have now become inveterate"; "Sects" [CAMPBELL, vol. 2, pp. 126, 127]: so Act 5:17; Act 15:5 translate the same Greek. At present there were dissensions at the love-feasts; but Paul, remembering Jesus' words (Mat 18:7; Mat 24:10, Mat 24:12; Luk 17:1) foresees "there must be (come) also" matured separations, and established parties in secession, as separatists. The "must be" arises from sin in professors necessarily bearing its natural fruits: these are overruled by God to the probation of character of both the godly and the ungodly, and to the discipline of the former for glory. "Heresies" had not yet its technical sense ecclesiastically, referring to doctrinal errors: it means confirmed schisms. ST. AUGUSTINE'S rule is a golden rule as regards questions of heresy and catholicity: "In doubtful questions, liberty; in essentials, unity; in all things, charity."

that . . . approved may be made manifest--through the disapproved (reprobates) becoming manifested (Luk 2:35; Jo1 2:19).

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 19. There must be also heresies] αιρεσεις. Not a common consent of the members of the Church, either in the doctrines of the Gospel, or in the ceremonies of the Christian religion. Their difference in religious opinion led to a difference in their religious practice, and thus the Church of God, that should have been one body, was split into sects and parties. The divisions and the heresies sprung out of each other. I have spoken largely on the word heresy in Ac 5:17, to which place I beg leave to refer the reader.

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

19. For there must be also heresies He had previously spoken of divisions (1 Corinthians 11:18.) Now he uses the term heresies, with the view of amplifying the more, as we may infer, too, from the word also, for it is added for the sake of amplification. (προς αὔξησιν.) It is well known in what sense the ancients used those two terms, and what distinction they made between Heretics and Schismatics. Heresy they made to consist in disagreement as to doctrine, and schism, on the contrary, in alienation of affection, as when any one withdrew from the Church from envy, or from dislike of the pastors, or from ill nature. It is true, that the Church cannot but be torn asunder by false doctrine, and thus heresy is the root and origin of schism, and it is also true that envy or pride is the mother of almost all heresies, but at the same time it is of advantage to distinguish in this way between these two terms.

But let us see in what sense Paul employs them. I have already expressed my disapprobation of those who explain heresy as meaning the setting up of a separate table, inasmuch as the rich did not partake of their Supper along with the poor; for he had it in view to point out something more hateful. But without mentioning the opinions of others, I take schism and heresy here in the way of less and greater. Schisms, then, are either secret grudges — when we do not see that agreement which ought to subsist among the pious — when inclinations at variance with each other are at work — when every one is mightily pleased with his own way, and finds fault with everything that is done by others. Heresies are when the evil proceeds to such a pitch that open hostility is discovered, and persons deliberately divide themselves into opposite parties. Hence, in order that believers might not feel discouraged on seeing the Corinthians torn with divisions, the Apostle turns round this occasion of offense in an opposite direction, intimating that the Lord does rather by such trials make proof of his people’s constancy. A lovely consolation! “So far, says he, should we be from being troubled, or cast down, when we do not see complete unity in the Church, but on the contrary some threatenings of separation from want of proper agreement, that even if sects should start up, we ought to remain firm and constant. For in this way hypocrites are detected — in this way, on the other hand, the sincerity of believers is tried. For as this gives occasion for discovering the fickleness of those who were not rooted in the Lord’s Word, and the wickedness of those who had assumed the appearance of good men, so the good afford a more signal manifestation of their constancy and sincerity.”

But observe what Paul says — there must be, for he intimates by this expression, that this state of matters does not happen by chance, but by the sure providence of God, because he has it in view to try his people, as gold in the furnace, and if it is agreeable to the mind of God, it is, consequently, expedient. At the same time, however, we must not enter into thorny disputes, or rather into labyrinths as to a fatal necessity. We know that there never will be a time when there will not be many reprobates. We know that they are governed by the spirit of Satan, and are effectually drawn away to what is evil. We know that Satan, in his activity, leaves no stone unturned with the view of breaking up the unity of the Church. From this — not from fate — comes that necessity of which Paul makes mention. We know, also, that the Lord, by his admirable wisdom, turns Satan’s deadly machinations so as to promote the salvation of believers. Hence comes that design of which he speaks — that the good may shine forth more conspicuously; for we ought not to ascribe this advantage to heresies, which, being evil, can produce nothing but what is evil, but to God, who, by his infinite goodness, changes the nature of things, so that those things are salutary to the elect, which Satan had contrived for their ruin. As to Chrysostom’s contending that the particle that (ἴνα) denotes not the cause, but the event, it is of no great moment. For the cause is the secret counsel of God, by which things that are evil are overruled in such a manner, as to have a good issue. We know, in fine, that the wicked are impelled by Satan in such a manner, that they both act and are acted upon with the consent of their wills. Hence they are without excuse.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(19) For there must be also heresies.—Better, For there must be also sects. There have been many attempts to explain where lies the difference between the “divisions” of the former verse and the “sects” of this verse. From all that we know of the Apostolic Church it is clear that neither of these words can mean sects separated from the Church, but “parties” in the Church. Christ had foretold (Mat_18:7) that “stumbling-blocks,” or “scandals,” must arise in the Church, and it is possible that our Lord on some occasion spoke of these as “sects” (Justin Martyr attributes the use of this very word to our Lord); and St. Paul, possibly, uses the word here because it was the one traditionally reported as having been used by Christ in some of His unrecorded utterances. Christ has foretold that in the divine economy of permission such divisions will arise. They are allowed because this is a state of continual judgment; and the existence of such “offences” will be God’s means of manifesting those who are void of offence, and those who are not.

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

19. heresies] Sects, Tyndale. Rotten (i.e. factions), Luther. This word is variously translated in our version. In the Acts (Act_5:17, Act_15:5, Act_24:5, Act_28:22) it is usually translated sect. But in Act_24:14 and in Gal_5:20. so and 2Pe_2:1, it is rendered, as here, by the word heresy. It signifies the deliberate choice of a doctrine or line of conduct, as opposed to receiving it on authority. St Paul must be understood as saying that not only will there be dissension and division among Christians, but that some of them will go their own way in spite of the instructions both in doctrine and practice delivered to them by Christ’s Apostles. So St Chrysostom and many other Greek Fathers. Cf. Act_20:29; 1Ti_4:1; 2Ti_3:1-5; 2Pe_2:1; Judges 18; also ch. 1Co_14:38.

that they which are approved may be made manifest among you] The Greek is not simply so that, but in order that, as though God had permitted these evils to arise in order to test the faith and patience of Christian men. Cf. St Jas_1:3; 1Pe_1:6-7.

approved] Probati, Vulgate; δόκιμος, he who has stood the trial. It is the opposite of ἀδόκιμος, reprobate, rejected; see ch. 1Co_9:17. δοκίμιον, a noun derived from this word, is translated trial in the passages cited in the last note. Cf. St Jas_1:12, where the words when he is tried should rather be rendered having become approved (δόκιμος), and 2Co_13:7.

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.

When ye come together therefore into one place,.... Though does not signify so much the unity of the place, as of the persons meeting together, and their conjunction; so the phrase is used by the Septuagint, in Deu 25:11, yet it supposes a place where the church were wont to assemble for divine worship;

this is not to eat the Lord's supper: their view in coming together was not so much to celebrate the supper of the Lord, as to partake of their own supper, which was either the paschal supper, or something like it; which many of them "judaizing" observed before the Lord's supper, in imitation of Christ, as they pretended, who first ate the passover, and then instituted the supper. Now there being a great deal of good eating and drinking in this ante-supper, many of them came together for no other end but to partake of that, at least this was their chief view, and not the Lord's supper; or when they did meet together on this account, it was in such an irregular and disorderly manner, and they confounded these suppers together, and behaved so ill at them, and ate the Lord's supper so unworthily, that it could not be rightly called eating of it; or when they had eaten their ante-supper in such an indecent way, neither staying for one another, nor keeping within the bounds of temperance and sobriety; at least having indulged their carnal appetites to such a degree, and raised themselves to such a pitch of gaiety and cheerfulness; it was not fit for them to eat the Lord's supper, to go from such a full meal to the table of the Lord. This was called the Lord's supper, because he was the author of it; and he is the subject of it; and for him, the remembrance of him, it is appointed, kept up, and continued. The Syriac version understands it of the Lord's day, and reads it thus, "when therefore ye meet together, not as is fit for", or becomes, , "the day of our Lord, do ye eat and drink".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

19 For there must be also heresies among you, that they which are approved may be made manifest among you.

Ver. 19. There must be heresies] Therefore much more schisms, which also, for the most part, do degenerate into heresies; as an old serpent into a dragon. In the time of Pope Clement V, Frederick, king of Sicily, was so offended at the evil govermnent of the Church, that he began to question the truth of the Christian religion. But Arnoldus de Villanova confirmed and settled him by this and such like places of Scripture, "Offences must come, there must be heresies," &c., God having so decreed and foretold it. It behoves that there be heresies in the Church; as it is necessary there should be poison and venomous creatures in the world, because out of them God will work medicines.

May be made manifest] As they are now, if ever, in these shedding and discriminating times. So in the Palatinate they fell to Popery, as fast as leaves in autumn.

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.

For there must be - It is necessary (δεῖ dei); it is to he expected; there are reasons why there should be. What these reasons are he states in the close of the verse; compare Mat 18:7; 2Pe 2:1; 2Pe 2:2. The meaning is, not that divisions are inseparable from the nature of the Christian religion, not that it is the design and wish of the Author of Christianity that they should exist, and not that they are physically impossible, for then they could not be the subject of blame; but that such is human nature, such are the corrupt passions of men, the propensity to ambition and strifes, that they are to be expected, and they serve the purpose of showing who are, and who are not, the true friends of God.

Heresies - Margin, “Sects.” Greek Αἱρεσεις Haireseis see the note at Act 24:14. The words “heresy” and “heresies” occur only in these places, and in Gal 5:20; 2Pe 2:1. The Greek word occurs also in Act 5:17 (translated “sect”); Act 15:5; Act 24:5; Act 26:5; Act 28:22, in all which places it denotes, and is translated, “sect.” We now attach to the word usually the idea of a fundamental error in religion, or some “doctrine” the holding of which will exclude from salvation. But there is no evidence that the word is used in this signification in the New Testament. The only place where it can be supposed to be so used, unless this is one, is in Gal 5:20, where, however, the word “contentions” or “divisions,” would be quite as much in accordance with the connection. That the word here does not denote error in doctrine, but schism, division, or “sects,” as it is translated in the margin, is evident from two considerations:

(1) It is the proper philological meaning of the word, and its established and common signification in the Bible.

(2) It is the sense which the connection here demands. The apostle had made no reference to error of doctrine, but is discoursing solely of “irregularity” in “conduct;” and the first thing which he mentions, is, that there were schisms, divisions, strifes. The idea that the word here refers to “doctrines” would by no means suit the connection, and would indeed make nonsense. It would then read, “I hear that there are divisions or parties among you, and this I cannot commend you for. For it must he expected that there would be “fundamental errors of doctrine” in the church.” But Paul did not reason in this manner. The sense is, “There are divisions among you. It is to be expected: there are causes for it; and it cannot he avoided that there should be, in the present state of human nature, divisions and sects formed in the church; and this is to be expected in order that those who are true Christians should be separated from those who are not.” The foundation of this necessity is not in the Christian religion itself, for that is pure, and contemplates and requires union; but the existence of sects, and denominations, and contentious may be traced to the following causes:

(1) The love of power and popularity. Religion may be made the means of power; and they who have the control of the consciences of people, and of their religious feelings and opinions, can control them altogether.

(2) Showing more respect to a religious teacher than to Christ; see Notes on 1Co 1:12.

(3) The multiplication of tests, and the enlargement of creeds and confessions of faith. The consequence is, that every new doctrine that is incorporated into a creed gives occasion for those to separate who cannot accord with it.

(4) The passions of people - their pride, and ambition, and bigotry, and unenlightened zeal. Christ evidently meant that his church should be one; and that all who were his true followers should be admitted to her communion, and acknowledged everywhere as his own friends. And the time may yet come when this union shall be restored to his long distracted church, and that while there may be an honest difference of opinion maintained and allowed, still the bonds of Christian love shall secure union of “heart” in all who love the Lord Jesus, and union of “effort” in the grand enterprise in which all can unite - that of making war upon sin, and securing the conversion of the whole world to God.

That they which are approved - That they who are approved of God, or who are his true friends, and who are disposed to abide by his laws.

May be made manifest - May be known; recognized; seen. The effect of divisions and separations would be to show who were the friends of order, and peace, and truth. It seems to have been assumed by Paul, that they who made divisions could not be regarded as the friends of order and truth; or that their course could not be approved by God. The effect of these divisions would be to show who they were. So in all divisions, and all splitting into factions, where the great truths of Christianity are held, and where the corruption of the mass does not require separation, such divisions show who are the restless, ambitious, and dissatisfied spirits; who they are that are indisposed to follow the things that make for peace, and the laws of Christ enjoining union; and who they are who are gentle and peaceful, and disposed to pursue the way of truth, and love, and order, without contentions and strifes. This is the effect of schisms in the church; and the whole strain of the argument of Paul is to reprove and condemn such schisms, and to hold up the authors of them to reproof and condemnation; see Rom 16:17, “Mark them which cause divisions, and avoid them.”

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

There must be also heresies: By reason of the pride and perversity of man’s heart; not by God’s will or appointment; who nevertheless draws good out of this evil, manifesting, by that occasion, who are the good and firm Christians, and making their faith more remarkable. (Challoner) --- Not that God hath directly so appointed, as necessary: this originates in man’s malice, and his sole pride, and great abuse of free-will. The providence of God draweth good out of evil, but wo to the man, says the Scripture, by whom scandal cometh, such as sects and heresies. Hence St. Augustine, chap. viii. de vera relig. says: "Let us use heretics not so as to approve their errors, but to make us more wary and vigilant, and more strenuous in defending Catholic doctrine against their deceits."

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

There must be; it is not simply and absolutely necessary that there should be such divisions amongst you, (they are caused from the free acts of men’s corrupt wills), but yet these things do not fall out by chance, but through the providence of God, who hath so immutably ordered and decreed, to suffer Satan to show his malice, and men to discover the lusts and corruptions of their own hearts.

Heresies: though heresy be a term that, by ecclesiastical usage, is restrained to signify perverse opinions in matter of doctrine, as to which men are stubborn and tenacious; yet it is manifest, that the word is not natively so to be restrained, neither can it reasonably be here so interpreted, but signifies the same thing with schisms and divisions before mentioned: for though (as will appear from 1Co 15:1-58) there were corrupt opinions amongst them in matters of doctrine, yet it is unreasonable to understand the apostle here, as speaking with reference to them, these words being brought as a reason why he was inclined to believe that there were such schisms or divisions amongst them, because there must be heresies.

That they which are approved may be made manifest among you: God hath his wise end in suffering breaches and divisions, that such as are true and sincere Christians, opposing themselves to such violations of charity, might appear to you to be true and sincere, and to have the love of God dwelling, working, and prevailing in them.

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

19. Must be—Not from God’s purpose, but from man’s perverseness. See note on Luk_17:1. See also Mat_24:6; Mat_26:54.

Heresies among you—See note on last verse. Heresies is derived from a verb signifying to choose, and refers to the wilfulness of Church partisanship. It now includes false doctrine, as being adopted rather by the perverse will of the heretic than by any good reason. Church factionists, as Grotius remarks, often concoct some special dogma in order to give permanence to their faction.

Approved—The divinely approved, upon test and trial. When commotion and secession prevail, the true sons of peace reveal themselves in calmness and firmness. In doctrines, also, error, by reaction, draws out investigation and defence on the side of truth, and renders its evidences more clear and the doctrine itself more defined. The creeds of the Church have thence arisen. They are attempts by the Church to state her doctrines in defence against disputers and gainsayers.

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

There must be also heresies among you. It results from the inevitable decrees of the Divine providence. "It is impossible but that offences will come". (Luk_17:11) Heresies. The word does not mean "erroneous opinions," but party factions. Originally the word only means "a choice," and is not used in a bad sense; but since the opinionativeness of men pushes "a choice" into a "party," and since it is the invariable tendency of a party to degenerate into a "faction," the word soon acquires a bad sense (see its use in Act_5:17 Act_15:5 Act_24:5, 14 28:22; Galatians Tit_3:10; 2Pe_2:1; and Gieseler, "Church Hist.," 1:149). The mutually railing factions, which in their Church newspapers and elsewhere bandy about their false and rival charges of "heresy," are illustrating the virulence of the very sin which they are professing to denounce the sin of factiousness. That they which are approved may be made manifest among you. Similarly St. John (1Jn_2:19) speaks of the aberrations of false teachers as destined to prove that they did not belong to the true Church. Good is educed out of seeming evil. (Jam_1:3 1Pe_1:6, 1Pe_1:7) Approved; standing the test (dokimoi), the opposite of the "reprobate" (adokimoi) of 1Co_9:27.

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

There must be heresies - Divisions. Among you - In the ordinary course of things; and God permits them, that it may appear who among you are, and who are not, upright of heart.

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

For there must be [ Luk_17:1 ; Mat_18:7 ; Mat_10:11 ] also factions among you, that they that are approved may be made manifest among you . [A carnal spirit tends to division ( 1Co_3:1-4 ; 1Jo_2:18-19 ). The divisive spirit in the perverse and carnal, manifests, by contrast, the loving, united spirit of the obedient and spiritual, which is approved. "Approved" is the cognate opposite of "rejected" found at 1Co_9:27 . The word "division" used in the verse above was a milder term than "factions" found here. The former represented parties separated by present or at least very recent dissensions, while the latter described matured separations and looked toward permanent organizations. If the former might be regarded as a war of secession, the latter would describe that condition when the war was practically ended, and the two parties were almost ready to establish themselves as separate, independent and rival governments. But factions did not thus mature in Paul's time, nor does Clement's epistle written forty years later indicate that they had matured in his time. No doubt, this epistle of Paul's had much to do in checking their development.]

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.

19. There must needs be heresies. Heresies were false opinions which led to divisions. In the state of the human mind they were unavoidable, and would sift the church.

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.

19. δεῖ γὰρ καὶ αἱρέσεις. The turn of the sentence distinguishes αἱρέσεις from σχίσματα. The word αἵρεσις is variously translated in the A.V. It differs from the προαίρεσις of Aristotle (see Nic. Eth. III. ch. 2) in implying less of preference and more of choice, less of reason and more of self-will. The expressions αἵρεσις τῶν Φαρισαίων, Σαδδουκαίων, Ναζωραίων, have more of the signification of our ‘High Church,’ ‘Broad Church’ and ‘Low Church party’ than the idea of sect, as suggested by the A.V., or innovation in doctrine, as in the later theological sense of the word. See Act 5:17; Gal 5:20; 1Ti 4:1, &c. Cf. also Act 20:29-30. αἵρεσις signifies the temper of mind which produces σχίσματα, the disposition to think and act to please oneself rather than for the edification of the many.

ἵνα. Here we must render in order that, as though God had permitted these evils to arise in order to test the faith and patience of Christian men. Cf. Jas 1:3; 1Pe 1:6-7.

οἱ δόκιμοι. Those who have been tried and stood the test. Opposed to ἀδόκιμοι, rejected. See Jas 1:12; 2Co 13:5-7, and ch. 1Co 9:27.

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.

19.] δεῖ, in the divine appointment, the ἵνα which follows expressing God’s purpose thereby. Our Lord had said ἀνάγκη ἐλθεῖν τὰ σκάνδαλα, Mat 18:7:—and Justin Martyr, Tryph. 35, p. 132, quotes among His sayings prophetic of division in the church, ἔσονται σχίσματα κ. αἱρέσεις. From the pointed manner in which δεῖ γὰρ καὶ αἱρέσεις … is said, I should be inclined to think that the Apostle tacitly referred to the same saying of our Lord: for there must be (not only dissensions, but) even heresies (not in the ecclesiastical or doctrinal sense,—as Pelag., Est., Calv., Beza,—see reff., but indicating a further and more matured separation, where not only is there present dissension, as in the Agapæ, but a deliberate choice and maintenance of party distinction. It does not appear, in spite of all that has been written in Germany on the supposed parties of ch. 1:10, that such separations had yet taken place among the Corinthians. Nor even in Clement’s Epistle, forty years after this, do we find any allusion to such, but only, as here, to a general spirit of dissension and variance, see chaps, 3 and 14, pp. 213, 257. Chrys. would refer αἱρ. only to the Agapæ: οὐ ταύτας λέγων τὰς τῶν δογμάτων, ἀλλὰ τὰς τῶν σχισμάτων τούτων, p. 242,—and so Theophyl., Œc. But this hardly justifies the climax, δεῖ γὰρ καὶ αἱρ.) among you, that the approved [also] (i.e. as well as the other party, who would become manifest by their very conduct) may be made manifest among you; viz. through a better and nobler spirit being shewn by them, than by the contentious and separatists.

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

19. δεῖ γὰρ καὶ αἱρέσεις. Comp. Mat 18:7. In the nature of things, if there are splits of any kind, these are sure to settle down into parties,—factions with self-chosen views. Human nature being what it is, and Corinthian love of faction being so great, if a division once became chronic, it was certain to be intensified. But here perhaps there is not much difference between σχίσματα and αἱρέσεις. Justin M. (Try. 35) mixes the words ἔσονται σχίσματα καὶ αἱρ. with Mat 24:5, Mat 24:11, Mat 24:24, Mat 24:7:15, and attributes them to our Lord. Comp. Clem. Hom. xvi. 21, and see Resch, p. 100. For αἵρεσις comp. Act 5:17, Act 15:5, Act 26:5, etc.

ἵνα [καὶ] οἱ δόκιμοι φανεροὶ γένωνται. Divine Providence turns this evil tendency to good account: it is the means of causing the trusty and true to become recognizable. Either by coming to the front in the interests of unity, or by keeping aloof from all divisions, the more stable characters will become manifest: 2Th 2:11, 2Th 2:12. To have religious zeal. without becoming a religious partizan, is a great proof of true devotion. contrast ἀδόκιμος (9:27).

D F G Latt. omit ἐν ὑμῖν before εἷναι. B D, Latt, insert καί before οἱ δόκιμοι: א A C E F G K L P, Syrr . omit. The δόκιμοι ar those who have been ‘accepted’ after being tested like metals or stones (Gen 23:16); hence ‘proved’ and ‘approved’ (Rom 16:10; 2Co 10:18, 2Co 13:7). See Origen, Con. Cels. iii. 13, Philocalia xvi. 2. Quite needlessly, some suspect that ἵνα … ἐν ὑμῖν is an interpolation.

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

Heresies [αιρεσεις] . See on 2Pe 2:1. In Paul only here and Gal 5:20. Better, parties or factions, as the result of the divisions.

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

Vv. 19. When a Church is forming, or when in a Church already established a revival takes place, there is a sort of fascination exercised over a great number of individuals who adopt the gospel preaching, or the new ideas, less from a serious and personal moral need than from a spirit of opposition or innovation, or from a proneness to imitation. Hence, at the end of a certain time, the necessity for a process of purifying; this is carried out by a separation due to the fermentation which follows from the contact of the heterogeneous elements within the same mass. The effect of this action is to show in clear light those members of the Church who are serious and genuine, and to separate them definitely from those who have believed only superficially and temporarily. This experience, made over and over again since then by the Church, is that which the apostle foresaw as an inevitable phase in the development of the flock at Corinth. The δεῖ, there must, is a heightening of the ὑπάρχειν, the existence as matter of fact (1Co 11:18); see on 1Co 7:26. The apostle thinks that the fact is, because he knows that it must be. He knows even that there is something graver to be expected. For the καί, even, which follows the δεῖ, it must be that, intimates a second gradation strengthening the first. This new gradation bears, as is proved by the position of the καί, on the substantive αἱρέσεις, in its relation to the σχίσματα, divisions, of 1Co 11:18. Indeed, it is wholly in vain that Meyer seeks to identify these two terms. No doubt the word αἵρεσις may have a very softened sense, in respect of its etymological signification: choice, preference (from αἱρεῖσθαι). But in the New Testament it has always a very forcible meaning; so Gal 5:20, where it is placed after διχοστασίαι, dissensions, and that evidently as a gradation above this already strong enough term; so also Act 5:17; Act 15:5, where it denotes the opposite parties of the Sadducees and Pharisees among the Jewish people; finally, Act 24:5 and Act 27:28, where the Christian community is designated by this term as a special party in the midst of this same people. In all these cases the external division evidently rests on internal opposition, on profound and trenchant doctrinal differences. And it is also in this sense that the word αἵρεσις ought to be taken here, as has been recognised by Calvin, Beza, Rückert, Edwards. The context also imperatively demands this forcible meaning. To the simple divisions which arise from personal preferences or aversions, Paul foresees that there will succeed divisions of a far more profound nature, founded on opposite conceptions of Christian truth. He believes what is told him of the first, because he even expects the second. There will arise among them false doctrines, heresies, according to the meaning which the Greek term has taken in later ecclesiastical language, and thence will follow much graver disruptions than the present divisions. The σχίσματα resemble simple rents in a piece of cloth; but the αἱρέσεις are rendings which remove the fragment and break the unity of the piece. The Second Epistle to the Corinthians shows in how brief a period this anticipation of the apostle was realized.

The καί, which is read in B D after ἵνα, that, and which could only be rendered by also, gives no precise meaning, and should be rejected.

Of the two ἐν ὑμῖν, among you, the first is omitted by D F G, the second by C. They ought to be preserved, both of them. The first applies to the Corinthians the consequence from the moral necessity affirmed in this first proposition; the second puts to them, as it were, a question: “How many will there be found in your Church of these δόκιμοι?”

The δόκιμοι are those who at such crises prove their Christian character by a wisdom and maturity of judgment which mark them in the eyes of all with the seal of Divine approbation; comp. 1Co 9:27. It is with a view to the manifestation of such genuine Christians, that the whole crisis has been permitted (ἵνα, that). — The apostle passes to the second subject of rebuke:

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.