Day 1309 of 1461 · 2030-08-01
1 Corinthians 1:1–31
1Paul, called to be an apostle of Jesus Christ through the will of God, and our brother Sosthenes,
2to the assembly of God which is at Corinth—those who are sanctified in Christ Jesus, called saints, with all who call on the name of our Lord Jesus Christ in every place, both theirs and ours:
3Grace to you and peace from God our Father and the Lord Jesus Christ.
4I always thank my God concerning you, for the grace of God which was given you in Christ Jesus;
5that in everything you were enriched in him, in all speech and all knowledge;
6even as the testimony of Christ was confirmed in you:
7so that you come behind in no gift; waiting for the revelation of our Lord Jesus Christ;
8who will also confirm you until the end, blameless in the day of our Lord Jesus Christ.
9God is faithful, through whom you were called into the fellowship of his Son, Jesus Christ, our Lord.
10Now I beg you, brothers, through the name of our Lord, Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfected together in the same mind and in the same judgment.
11For it has been reported to me concerning you, my brothers, by those who are from Chloe’s household, that there are contentions among you.
12Now I mean this, that each one of you says, “I follow Paul,” “I follow Apollos,” “I follow Cephas,” and, “I follow Christ.”
13Is Christ divided? Was Paul crucified for you? Or were you baptized into the name of Paul?
14I thank God that I baptized none of you, except Crispus and Gaius,
15so that no one should say that I had baptized you into my own name.
16(I also baptized the household of Stephanas; besides them, I don’t know whether I baptized any other.)
17For Christ sent me not to baptize, but to preach the Good News—not in wisdom of words, so that the cross of Christ wouldn’t be made void.
18For the word of the cross is foolishness to those who are dying, but to us who are being saved it is the power of God.
19For it is written, “I will destroy the wisdom of the wise. I will bring the discernment of the discerning to nothing.”
20Where is the wise? Where is the scribe? Where is the lawyer of this world? Hasn’t God made foolish the wisdom of this world?
21For seeing that in the wisdom of God, the world through its wisdom didn’t know God, it was God’s good pleasure through the foolishness of the preaching to save those who believe.
22For Jews ask for signs, Greeks seek after wisdom,
23but we preach Christ crucified: a stumbling block to Jews, and foolishness to Greeks,
24but to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God;
25because the foolishness of God is wiser than men, and the weakness of God is stronger than men.
26For you see your calling, brothers, that not many are wise according to the flesh, not many mighty, and not many noble;
27but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world that he might put to shame the things that are strong.
28God chose the lowly things of the world, and the things that are despised, and the things that don’t exist, that he might bring to nothing the things that exist,
29that no flesh should boast before God.
30Because of him, you are in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification, and redemption:
31that, as it is written, “He who boasts, let him boast in the Lord.”
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~852 words.
Matthew Henry. It is to the Jews a stumbling-block, and to the Greeks foolishness; but unto those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God, Co1 1:23, Co1 1:24. 1. Those methods of divine conduct that vain men are apt to censure as unwise and weak have more true, solid, and successful wisdom in them, than all the learning and wisdom that are among men: "You see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called, Co1 1:26, etc.
Jamieson–Fausset–Brown. Even the Jew missed this knowledge, in so far as he followed after mere carnal world wisdom. it pleased God--Paul refers to Jesus' words (Luk 10:21). by the foolishness of preaching--by that preaching which the world (unbelieving Jews and Gentiles alike) deem foolishness. save them that believe-- (Rom 1:16). Christ--"Crucified" is not here added, because when the offense of the cross is overcome, "Christ" is received in all His relations, not only in His cross, but in His life and His future kingdom. power--so meeting all the reasonable requirements of the Jews who sought "a sign." The cross (the death of a slave), which to the Jews (looking for a temporal Messiah) was a "stumbling-block," is really "the power of God" to the salvation of all who believe. wisdom of God--so really exhibiting, and in the highest degree (if they would but see it), that which the Greeks sought after--wisdom (Col 2:3).
John Calvin. The term calling may be taken in a collective sense to mean the multitude of those that are called -- in this sense: "Ye see what description of persons they are among you that the Lord has called." I am, however, rather inclined to think, that he points out the manner of their calling, and it is a most forcible argument, because it follows from this, that, if they despise the abasement of the cross, they in a manner make void their calling, in which God had acted in such a manner, as to take away all merit from human wisdom, and power, and glory. If therefore a man has his mind regulated in such a manner that, claiming no merit to himself, he desires that God alone be exalted; if he rests with satisfaction on his grace, and places his entire happiness in his fatherly love, and, in fine, is satisfied with God alone, that man truly "glories in the Lord." I say truly, for even hypocrites on false grounds glory in him, as Paul declares, (Romans 2:17,) when being either puffed up with his gifts, or elated with a base confidence in the flesh, or abusing his word, they nevertheless take his name upon them.
Martin Luther. There was not one among us all--and we were called very learned doctors of Holy Writ--who could have given true comfort from God's Word, saying: This is God's Word; this one thing God asks of you, that you honor him by accepting comfort; believe and know that he forgives your transgressions and has no wrath against you. "I thank my God always concerning you, for the grace of God which was given you in Christ Jesus," etc. 3.
Jonathan Edwards. “But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.” The power of God answers to a sign or miracle, which the Jews sought after; and the wisdom of God, to the wisdom which the Greeks sought after, mentioned in the last verse but one preceding. He “chose the foolish things of the world to confound the wise, and the weak things of the world to confound the things which are mighty, and the base things of the world, and things that are despised, yea, and things which are not, to bring to naught the things that are.” And the apostle informs them in the text why he thus did, That no flesh should glory in his presence, &c.—In which words may be observed, 1.
C. H. Spurgeon, sermons. “After that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.” Wisdom had had its time, and time enough; it had done its all, and that was little enough; it had made the world worse than it was before it stepped upon it, and “now,” says God, “Foolishness shall overcome wisdom; now ignorance, as ye call it, shall sweep away science; now, humble, child-like faith shall crumble to the dust all the colossal systems your hands have piled.” He calls his armies. If thou wishest to find wisdom, thou must find it in the word of revelation.” Now, this morning, we shall try to bring out these two thoughts of the gospel; and it may be that God shall bless what we shall say to the removing of the objection of either Jew or Greek; that the one requiring a sign may see it in the power of God in Christ, and that he who requireth wisdom may behold it in the wisdom of God in Christ.
Spurgeon on this passage
Sermons by C. H. Spurgeon on today's passage, quoted word for word from the original New Park Street Pulpit text (1855–1859, public domain), via CCEL.
Christ Crucified · 1 Corinthians 1:23-24
Here is the universe; stars make its canopy, fields and flowers adorn it, and the floods roll o’er its surface; my name is written therein; the invisible things of God may be clearly seen in the things which are made. Men boasted that they were wise; they said that they could find out God to perfection; and in order that their folly might be refuted once and forever, God gave them the opportunity of so doing. Find me out, O reason; find me out, O wisdom; find me out, if thou canst; find me out unto perfection; and if thou canst not, then shut thy mouth forever, and then will I teach thee that the wisdom of God is wiser than the wisdom of man; yea, that the foolishness of God is wiser than men.” And how did the wisdom of man work out the problem?
Christ—The Power and Wisdom of God · 1 Corinthians 1:24
If thou wishest to find wisdom, thou must find it in the word of revelation.” Now, this morning, we shall try to bring out these two thoughts of the gospel; and it may be that God shall bless what we shall say to the removing of the objection of either Jew or Greek; that the one requiring a sign may see it in the power of God in Christ, and that he who requireth wisdom may behold it in the wisdom of God in Christ. Notice that before this verse we read—“The Jews required a sign, the Greeks seek after wisdom.” If you met the Jew who believed not on Christ in the apostle’s day, he said, “I can not believe, because I want a sign;” and if you met the Greek, he said, “I can not believe, because I want a philosophic system, one that is full of wisdom.” “Now,” says the apostle, “both these objections are untenable and unreasonable. The miracles that Christ wrought upon earth were signs more than sufficiently abundant; and if the Jewish people had but the will to believe, they would have found abundant signs and reasons for believing in the personal acts of Christ and his apostles.” And let the Greeks say, “I can not believe, because I require a wise system: O Greek, Christ is the wisdom of God.
Full commentary on this passage
Matthew Henry
chapter
In this chapter we have, I. The preface or introduction to the whole epistle (Co1 1:1-9). II. One principal occasion of writing it hinted, namely, their divisions and the origin of them (Co1 1:10-13). III. An account of Paul's ministry among them, which was principally preaching the gospel (Co1 1:14-17). IV. The manner wherein he preached the gospel, and the different success of it, with an account how admirably it was fitted to bring glory to God and beat down the pride and vanity of men (Co1 1:17 to the end).
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1–9
We have here the apostle's preface to his whole epistle, in which we may take notice,
I. Of the inscription, in which, according to the custom of writing letters then, the name of the person by whom it was written and the persons to whom it was written are both inserted. 1. It is an epistle from Paul, the apostle of the Gentiles, to the church of Corinth, which he himself had planted, though there were some among them that now questioned his apostleship (Co1 9:1, Co1 9:2), and vilified his person and ministry, Co2 10:10. The most faithful and useful ministers are not secure from this contempt. He begins with challenging this character: Paul, called to be an apostle of Jesus Christ, through the will of God. He had not taken this honour to himself, but had a divine commission for it. It was proper at any time, but necessary at this time, to assert his character, and magnify his office, when false teachers made a merit of running him down, and their giddy and deluded followers were so apt to set them up in competition with him. It was not pride in Paul, but faithfulness to his trust, in this juncture, to maintain his apostolical character and authority. And, to make this more fully appear, he joins Sosthenes with him in writing, who was a minister of a lower rank. Paul, and Sosthenes his brother, not a fellow-apostle, but a fellow-minister, once a ruler of the Jewish synagogue, afterwards a convert to Christianity, a Corinthian by birth, as is most probable, and dear to this people, for which reason Paul, to ingratiate himself with them, joins them with himself in his first salutations. There is no reason to suppose he was made a partaker of the apostle's inspiration, for which reasons he speaks, through the rest of the epistle, in his own name, and in the singular number. Paul did not in any case lessen his apostolical authority, and yet he was ready upon all occasions to do a kind and condescending thing for their good to whom he ministered. The persons to whom this epistle was directed were the church of God that was at Corinth, sanctified in Christ Jesus, and called to be saints. All Christians are thus far sanctified in Christ Jesus, that they are by baptism dedicated and devoted to him, they are under strict obligations to be holy, and they make profession of real sanctity. If they be not truly holy, it is their own fault and reproach. Note, It is the design of Christianity to sanctify us in Christ. He gave himself for us, to redeem us from all iniquity, and purify us to himself a peculiar people, zealous of good works. In conjunction with the church at Corinth, he directs the epistle to all that in every place call on the name of Christ Jesus our Lord, both theirs and ours. Hereby Christians are distinguished from the profane and atheistical, that they dare not live without prayer; and hereby they are distinguished from Jews and Pagans, that they call on the name of Christ. He is their common head and Lord. Observe, In every place in the Christian world there are some that call on the name of Christ. God hath a remnant in all places; and we should have a common concern for and hold communion with all that call on Christ's name.
II. Of the apostolical benediction. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. An apostle of the prince of peace must be a messenger and minister of peace. This blessing the gospel brings with it, and this blessing every preacher of the gospel should heartily wish and pray may be the lot of all among whom he ministers. Grace and peace - the favour of God, and reconciliation to him. It is indeed the summary of all blessings. The Lord lift up his countenance upon thee, and give thee peace, was the form of benediction under the Old Testament (Num 6:26), but this advantage we have by the gospel, 1. That we are directed how to obtain that peace from God: it is in and by Christ. Sinners can have no peace with God, nor any good from him, but through Christ. 2. We are t…
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10–13
Here the apostle enters on his subject.
I. He extorts them to unity and brotherly love, and reproves them for their divisions. He had received an account from some that wished them well of some unhappy differences among them. It was neither ill-will to the church, nor to their ministers, that prompted them to give this account; but a kind and prudent concern to have these heats qualified by Paul's interposition. He writes to them in a very engaging way: "I beseech you, brethren, by the name of our Lord Jesus Christ; if you have any regard to that dear and worthy name by which you are called, be unanimous. Speak all the same thing; avoid divisions or schisms" (as the original is), "that is, all alienation of affection from each other. Be perfectly joined together in the same mind, as far as you can. In the great things of religion be of a mind: but, when there is not a unity of sentiment, let there be a union of affections. The consideration of being agreed in greater things should extinguish all feuds and divisions about minor ones."
II. He hints at the origin of these contentions. Pride lay at the bottom, and this made them factious. Only of pride cometh contention, Pro 13:10. They quarrelled about their ministers. Paul and Apollos were both faithful ministers of Jesus Christ, and helpers of their faith and joy: but those who were disposed to be contentious broke into parties, and set their ministers at the head of their several factions: some cried up Paul, perhaps as the most sublime and spiritual teacher; others cried up Apollos, perhaps as the most eloquent speaker; some Cephas, or Peter, perhaps for the authority of his age, or because he was the apostle of the circumcision; and some were for none of them, but Christ only. So liable are the best things in the world to be corrupted, and the gospel and its institutions, which are at perfect harmony with themselves and one another, to be made the engines of variance, discord, and contention. This is no reproach to our religion, but a very melancholy evidence of the corruption and depravity of human nature. Note, How far will pride carry Christians in opposition to one another! Even so far as to set Christ and his own apostles at variance, and make them rivals and competitors.
III. He expostulates with them upon their discord and quarrels: "Is Christ divided? No, there is but one Christ, and therefore Christians should be on one heart. Was Paul crucified for you? Was he your sacrifice and atonement? Did I ever pretend to be your saviour, or any more than his minister? Or, were you baptized in the name of Paul? Were you devoted to my service, or engaged to be my disciples, by that sacred rite? Did I challenge that right in you, or dependence from you, which is the proper claim of your God and Redeemer?" No; ministers, however instrumental they are of good to us, are not to be put in Christ's stead. They are not to usurp Christ's authority, nor encourage any thing in the people that looks like transferring his authority to them. He is our Saviour and sacrifice, he is our Lord and guide. And happy were it for the churches if there were no name of distinction among them, as Christ is not divided.
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14–16
Here the apostle gives an account of his ministry among them. He thanks God he had baptized but a few among them, Crispus, who had been a ruler of a synagogue at Corinth (Act 18:8), Gaius, and the household of Stephanas, besides whom, he says, he did not remember that he had baptized any. But how was this a proper matter for thankfulness? Was it not a part of the apostolical commission to baptize all nations? And could Paul give thanks to God for his own neglect of duty? He is not to be understood in such a sense as if he were thankful for not having baptized at all, but for not having done it in present circumstances, lest it should have had this very bad construction put upon it - that he had baptized in his own name, made disciples for himself, or set himself up as the head of a sect. He left it to other ministers to baptize, while he set himself to more useful work, and filled up his time with preaching the gospel. This, he thought, was more his business, because the more important business of the two. He had assistants that could baptize, when none could discharge the other part of his office so well as himself. In this sense he says, Christ sent him not to baptize, but to preach the gospel - not so much to baptize as to preach. Note, Ministers should consider themselves sent and set apart more especially to that service in which Christ will be most honoured and the salvation of souls promoted, and for which they are best fitted, though no part of their duty is to be neglected. The principal business Paul did among them was to preach the gospel (Co1 1:17), the cross (Co1 1:18), Christ crucified, Co1 1:23. Ministers are the soldiers of Christ, and are to erect and display the banner of the cross. He did not preach his own fancy, but the gospel - the glad tidings of peace, and reconciliation to God, through the mediation of a crucified Redeemer. This is the sum and substance of the gospel. Christ crucified is the foundation of all our joys. By his death we live. This is what Paul preached, what all ministers should preach, and what all the saints live upon.
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17–31
We have here,
I. The manner in which Paul preached the gospel, and the cross of Christ: Not with the wisdom of words (Co1 1:17), the enticing words of man's wisdom (Co1 2:4), the flourish of oratory, or the accuracies of philosophical language, upon which the Greeks so much prided themselves, and which seem to have been the peculiar recommendations of some of the heads of the faction in this church that most opposed this apostle. He did not preach the gospel in this manner, lest the cross of Christ should be of no effect, lest the success should be ascribed to the force of art, and not of truth; not to the plain doctrine of a crucified Jesus, but to the powerful oratory of those who spread it, and hereby the honour of the cross be diminished or eclipsed. Paul had been bred up himself in Jewish learning at the feet of Gamaliel, but in preaching the cross of Christ he laid his learning aside. He preached a crucified Jesus in plain language, and told the people that that Jesus who was crucified at Jerusalem was the Son of God and Saviour of men, and that all who would be saved must repent of their sins, and believe in him, and submit to his government and laws. This truth needed no artificial dress; it shone out with the greatest majesty in its own light, and prevailed in the world by its divine authority, and the demonstration of the Spirit, without any human helps. The plain preaching of a crucified Jesus was more powerful than all the oratory and philosophy of the heathen world.
II. We have the different effects of this preaching: To those who perish it is foolishness, but to those who are saved it is the power of God, Co1 1:18. It is to the Jews a stumbling-block, and to the Greeks foolishness; but unto those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God, Co1 1:23, Co1 1:24. 1. Christ crucified is a stumbling-block to the Jews. They could not get over it. They had a conceit that their expected Messiah was to be a great temporal prince, and therefore would never own one who made so mean an appearance in life, and died so accursed a death, for their deliverer and king. They despised him, and looked upon him as execrable, because he was hanged on a tree, and because he did not gratify them with a sign to their mind, though his divine power shone out in innumerable miracles. The Jews require a sign, Co1 1:22. See Mat 12:38. 2. He was to the Greeks foolishness. They laughed at the story of a crucified Saviour, and despised the apostles' way of telling it. They sought for wisdom. They were men of wit and reading, men that had cultivated arts and sciences, and had, for some ages, been in a manner the very mint of knowledge and learning. There was nothing in the plain doctrine of the cross to suit their taste, nor humour their vanity, nor gratify a curious and wrangling temper: they entertained it therefore with scorn and contempt. What, hope to be saved by one that could not save himself! And trust in one who was condemned and crucified as a malefactor, a man of mean birth and poor condition in life, and cut off by so vile and opprobrious a death! This was what the pride of human reason and learning could not relish. The Greeks thought it little better than stupidity to receive such a doctrine, and pay this high regard to such a person: and thus were they justly left to perish in their pride and obstinacy. Note, It is just with God to leave those to themselves who pour such proud contempt on divine wisdom and grace. 3. To those who are called and saved he is the wisdom of God, and the power of God. Those who are called and sanctified, who receive the gospel, and are enlightened by the Spirit of God, discern more glorious discoveries of God's wisdom and power in the doctrine of Christ crucified than in all his other works. Note, Those who are saved are reconciled to the doctrine of the cross, and led into an experimental acquaintance with the mysteries of Christ crucified.
III. We have here the t…
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John Calvin
1
1 Corinthians 1:1-3
1. Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,
1. Paulus, vocatus apostolus Jesu Christi per voluntatem Dei, et Sosthenes frater,
2. Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:
2. Ecclesiae Dei quae est Corinthi, sanctificatis in Christo Jesu, vocatis sanctis, una cum omnibus qui invocant nomen Domini nostri Jesu Christi in quovis loco tam sui quam nostri: [35]
3. Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.
3. Gratia vobis et pax a Deo Patre nostro, et Domino Jesu Christi.
1. Paul, called to be an Apostle In this manner does Paul proceed, in almost all the introductions to his Epistles, with the view of procuring for his doctrine authority and favor. The former he secures to himself from the station that had been assigned to him by God, as being an Apostle of Christ sent by God; the latter by testifying his affection towards those to whom he writes. We believe much more readily the man whom we look upon as regarding us with affection, and as faithfully endeavoring to promote our welfare. In this salutation, therefore, he claims for himself authority, when he speaks of himself as an Apostle of Christ, and that, too, as called by God, that is, set apart by the will of God Now, two things are requisite in any one that would be listened to in the Church, and would occupy the place of a teacher; for he must be called by God to that office, and he must faithfully employ himself in the discharge of its duties. Paul here lays claim to both. For the name, Apostle, implies that the individual conscientiously acts the part of an ambassador for Christ (2 Corinthians 5:19), and proclaims the pure doctrine of the gospel. But as no one ought to assume this honor to himself, unless he be called to it, he adds, that he had not rashly intruded into it, but had been appointed [36] to it by God.
Let us learn, therefore, to take these two things together when we wish to ascertain what kind of persons we ought to esteem as ministers of Christ, -- a call to the office, and faithfulness in the discharge of its duties. For as no man can lawfully assume the designation and rank of a minister, unless he be called, so it were not enough for any one to be called, if he does not also fulfill the duties of his office. For the Lord does not choose ministers that they may be dumb idols, or exercise tyranny under pretext of their calling, or make their own caprice their law; but at the same time marks out what kind of persons they ought to be, and binds them by his laws, and in fine chooses them for the ministry, or, in other words, that in the first place they may not be idle, and, secondly, that they may confine themselves within the limits of their office. Hence, as the apostleship depends on the calling, so the man who would be reckoned an apostle, must show himself to be really such: nay more, so must every one who demands that credit be given him, or that his doctrine be listened to. For since Paul rests on these arguments for establishing his authority, worse than impudent were the conduct of that man who would think to have any standing without such proofs.
It ought, however, to be observed, that it is not enough for any one to hold out to view the title to a call to the office, along with faithfulness in discharging its duties, if he does not in reality give proof of both. For it often happens that none boast more haughtily of their titles than those that are destitute of the reality; as of old the false prophets, with lofty disdain, boasted that they had been sent by the Lord. Nay, at the present day, what else do the Romanists make a noise about, but "ordination from God, and an inviolably sacred succession even from the Apostles themselves," [37] while, after all, it a…
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4
1 Corinthians 1:4-9
4. I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;
4. Gratias ago Deo meo semper de vobis propter gratiam Dei, quae data vobis est in Christo Jesu.
5. That in every thing ye are enriched by him, in all utterance, and in all knowledge;
5. Quia in onmibus ditati estis in ipso, in omni sermone, [44] et in omni cognitione.
6. Even as the testimony of Christ was confirmed in you:
6. Quemadmodum testimonium Christi confirmatum fuit in vobis.
7. So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:
7. Ut nullo in dono destituamini, exspectantes revelationem Domini nostri Jesu Christi.
8. Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.
8. Qui etiam confirmabit vos usque in finem inculpatos, in diem Domini nostri Jesu Christi.
9. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
9. Fidelis Deus, per quem vocati estis in communionem Filii ipsius Jesu Christi Domini nostri.
4. I give thanks to my God. Having in the salutation secured for himself authority from the station assigned him, he now endeavors to procure favor for his doctrine, by expressing his affection for them. In this way he soothes their minds beforehand, that they may listen patiently to his reproofs. [45] He persuades them of his affection for them by the following tokens -- his discovering as much joy in the benefits bestowed upon them, as if they had been conferred upon himself; and his declaring that he entertains a favorable opinion of them, and has good hopes of them as to the future. Farther, he qualifies his congratulations in such a way as to give them no occasion to be puffed up, as he traces up to God all the benefits that they possessed, that the entire praise may redound to him, inasmuch as they are the fruits of his grace. It is as though he had said -- "I congratulate you indeed, but it is in such a way as to ascribe the praise to God." His meaning, when he calls God his God, I have explained in my Commentary upon the Epistle to the Romans (Romans 1:8.) As Paul was not prepared to flatter the Corinthians, so neither has he commended them on false grounds. For although all were not worthy of such commendations, and though they corrupted many excellent gifts of God by ambition, yet the gifts themselves it became him not to despise, because they were, in themselves, deserving of commendation. Farther, as the gifts of the Spirit are conferred for the edification of all, it is with good reason that he enumerates them as gifts common to the whole Church. [46] But let us see what he commends in them.
For the grace, etc. This is a general term, for it comprehends blessings of every kind that they had obtained through means of the gospel. For the term grace denotes here not the favor of God, but by metonymy [47] (metonumikos), the gifts that he bestows upon men gratuitously. He immediately proceeds to specify particular instances, when he says that they are enriched in all things, and specifies what those all things are -- the doctrine and word of God. For in these riches it becomes Christians to abound; and they ought also to be esteemed by us the more, and regarded by us as so much the more valuable, in proportion as they are ordinarily slighted. The phrase in ipso (in him) I have preferred to retain, rather than render it per ipsum (by him,) because it has in my opinion more expressiveness and force. For we are enriched in Christ, inasmuch as we are members of his body, and are engrafted into him: nay more, being made one with him, he makes us share with him in everything that he has received from the Father.
6. Even as the testimony, etc. Erasmus gives a different rendering, to this effect, "that by these things the testimony of Christ was confirmed in them;" that is, by knowledge and by the word. The words, however, convey another meaning, and if they ar…
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10
1 Corinthians 1:10-13
10. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.
10. Observo autem vos, fratres, per nomen Domini nostri Jesu Christi, ut idem loquamini omnes, et non sint inter vos dissidia: sed apte cohaereatis in una mente et in una sententia. [54]
11. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.
11. Significatum enim mihi de vobis fuit, fratres mei, ab iis qui sunt Chloes, quod contentiones sint inter vos.
12. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.
12. Dico autem illud, [55] quod unusquisque vestrum dicat, Ego quidem sum Pauli, ego autem Apollo, ego autem Cephae:, ego autem Christi.
13. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?
13. Divisusne est Christus? numquid pro vobis crucifixus est Paulus? aut vos in nomen Pauli baptizati estis?
10. Now I beseech you, brethren Hitherto he has handled the Corinthians mildly, because he knew that they were much too sensitive. Now, however, after preparing their minds for receiving correction, acting the part of a good and skillful surgeon, who soothes the wound when about to apply a painful remedy, he begins to handle them with more severity. Even here, however, as we shall still farther see, he uses great moderation. The sum is this: "It is my hope that the Lord has not in vain conferred upon you so many gifts, so as not to have it in view to bring you to salvation, but you ought at the same time to take heed lest graces so distinguished be polluted by your vices. See, then, that you be agreed among yourselves; and it is not without good reason that I call for agreement among yourselves, for I have been informed that you are in a state of disagreement, amounting even to hostility, and that there are parties and contentions raging among you, by which true unity of faith is torn asunder." As, however, they might not perhaps be sufficiently aroused by mere exhortation, he uses earnest entreaty, for he adjures them, by the name of Christ, that, as they loved him, they should aim at promoting harmony.
That ye all speak the same thing In exhorting them to harmony, he employs three different forms of expression: for, in the first place, he requires such agreement among them that all shall have one voice; secondly, he takes away the evil by which unity is broken and torn asunder; and, thirdly, he unfolds the nature of true harmony, which is, that they be agreed among themselves in mind and will. What he has placed second is first in order, -- that we beware of strifes. For from this a second thing will naturally follow, -- that we be in harmony; and then at length a third thing will follow, which is here mentioned first, -- that we all speak, as it were, with one mouth; a thing exceedingly desirable as a fruit of Christian harmony. Let us then observe, that nothing is more inconsistent on the part of Christians than to be at variance among themselves, for it is the main article of our religion that we be in harmony among ourselves; and farther, on such agreement the safety of the Church rests and is dependent.
But let us see what he requires as to Christian unity. If any one is desirous of nice distinctions -- he would have them first of all joined together in one mind; secondly, in one judgment; and, thirdly, he would have them declare in words that agreement. As, however, my rendering differs somewhat from that of Erasmus, I would, in passing, call my readers to observe, that Paul here makes use of a participle, which denotes things that are fitly and suitably joined together [56] For the verb katartizesthai itself (from which the participle katertismenos comes) properly signifies, to be fitt…
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14
1 Corinthians 1:14-20
14. I thank God that I baptized none of you, but Crispus and Gaius;
14. Gratias ago Deo meo, quod neminem baptizaverim vestrum, nisi Crispurn et Gaium:
15. Lest any should say that I had baptized in mine own name.
15. Ne quis dieat, quod in meum nomen baptizaverim.
16. And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.
16. Baptizavi autem et Stephanae familiam; praeteterea nescio, num quem alium baptizaverim.
17. For Christ sent me not, to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.
17. Non enim misit me Christus ut baptizarem, sed ut evangelizarem: non in sapientia sermonis, ne inanis reddatur crux Christi.
18. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.
18. Nam sermo erucis iis, qui pereunt, stultitia est; at nobis qui salutem consequimur, potentia Dei est.
19. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.
19. Scriptum est enim; (Ies. 29:14): perdam sapientiam sapientum, et intelligentiam intelligentum auferam e medio.
20. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?
20. Ubi sapiens? ubi scriba? ubi disputator hujus saeculi? nonne infatuavit Deus sapientiam mundi hujus?
14. I thank my God. In these words he reproves very sharply the perversity of the Corinthians, which made it necessary for him to avoid, in a manner, a thing so sacred and honorable as that of the administration of baptism. Paul, indeed, would have acted with propriety, and in accordance with the nature of his office, though he had baptized ever so many. He rejoices, however, that it had happened otherwise, and acknowledges it as having been so ordered, in the providence of God, that they might not take occasion from that to glory in him, or that he might not bear any resemblance to those ambitious men who endeavored in this way to catch followers. But what if he had baptized many? There would have been no harm in it, but (as I have said) there is couched under this a heavy reproach against the Corinthians and their false apostles, inasmuch as a servant of the Lord found occasion to rejoice that he had refrained from a work, otherwise good and commendable, lest it should become an occasion of harm to them.
17. For Christ sent me not. He anticipates an objection that might, perhaps, be brought against him -- that he had not discharged his duty, inasmuch as Christ commands his Apostles to baptize as well as teach. Accordingly he replies, that this was not the principal department of his office, for the duty of teaching had been principally enjoined upon him as that to which he should apply himself. For when Christ says to the Apostles, (Matthew 28:19, Mark 16:15,) Go, preach and baptize, he connects baptism with teaching simply as an addition or appendage, so that teaching always holds the first place.
Two things, however, must be noticed here. The first is, that the Apostle does not here absolutely deny that he had a command to baptize, for this is applicable to all the Apostles: Go and baptize; and he would have acted rashly in baptizing even one, had he not been furnished with authority, but simply points out what was the chief thing in his calling. The second thing is, that he does not by any means detract here, as some think, from the dignity or utility of the sacrament. For the question here is, not as to the efficacy of baptism, and Paul does not institute this comparison with the view of detracting in any degree from that; but because it was given to few to teach, while many could baptize; and farther, as many could be taught at the same time, while baptism could only be administered to individuals successively, one by one, Paul, who excelled in the gift of teaching, app…
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21
1 Corinthians 1:21-25
21. For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.
21. Quoniam enim in sapientia Dei non cognovit mundus per sapientiam Deum, placuit Deo per stultitiam praedicationis salvos facere credentes.
22. For the Jews require a sign, and the Greeks seek after wisdom:
22. Siquidem et Judaei signum petunt et Graeci sapientiam quaerunt.
23. But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
23. Nos autem praedicamus Christum crucifixum, Judaeis quidem scandalum, Graecis autem stultitiam:
24. But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.
24. Ipsis autem vocatis, tam Judaeis, quam Graecis, Christum Dei potentiam, et Dei sapientiara.
25. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
25. Nam stultitia Dei sapientior est hominibus, et infirmitas Dei robustior est hominibus.
21. For since the world knew not. The right order of things was assuredly this, that man, contemplating the wisdom of God in his works, by the light of the understanding furnished him by nature, might arrive at an acquaintance with him. As, however, this order of things has been reversed through man's depravity, God designs in the first place to make us see ourselves to be fools, before he makes us wise unto salvation, (2 Timothy 3:15;) and secondly, as a token of his wisdom, he presents to us what has some appearance of folly. This inversion of the order of things the ingratitude of mankind deserved. By the wisdom of God he means the workmanship of the whole world, which is an illustrious token and clear manifestation of his wisdom: God therefore presents before us in his creatures a bright mirror of his admirable wisdom, so that every one that looks upon the world, and the other works of God, must of necessity break forth in admiration of him, if he has a single spark of sound judgment. If men were guided to a right knowledge of God by the contemplation of his works, they would know God in the exercise of wisdom, or by a natural and proper method of acquiring wisdom; but as the whole world gained nothing in point of instruction from the circumstance, that God had exhibited his wisdom in his creatures, he then resorted to another method for instructing men. [90] Thus it must be reckoned as our own fault, that we do not attain a saving acquaintance with God, before we have been emptied of our own understanding.
He makes a concession when he calls the gospel the foolishness of preaching, having that appearance in the view of those foolish sages (morosophois) who, intoxicated with false confidence, [91] fear not to subject God's sacred truth to their senseless criticism. And indeed in another point of view nothing is more absurd in the view, of human reason than to hear that God has become mortal -- that life has been subjected to death -- that righteousness has been veiled under the appearance of sin -- and that the source of blessing has been made subject to the curse, that by this means men might be redeemed from death, and become partakers of a blessed immortality -- that they might obtain life -- that, sin being destroyed, righteousness might reign -- and that death and the curse might be swallowed up. We know, nevertheless, in the meantime, that the gospel is the hidden wisdom, (1 Corinthians 2:7,) which in its height surmounts the heavens, and at which angels themselves stand amazed. Here we have a most beautiful passage, from which we may see how great is the blindness of the human mind, which in the midst of light discerns nothing. For it is true, that this world is like a theater, in which the Lord presents to us a clear manifestation of his glory, and yet, notwithstanding that we have such a spectacle placed before our eyes, we are stone-blind, not because the manifestation is furnished…
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26
1 Corinthians 1:26-31
26. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
26. Videte (vel, videtis) vocationem vestram, fratres, quod non multi [95] sapientes secundum carnem, non multi potentes, non multi nobiles:
27. But God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty;
27. Sed stulta mundi elegit Deus, ut sapientes pudefaciat: et infirma mundi elegit Deus, ut patifaciat fortia:
28. And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are:
28. Et ignobilia mundi et contempta elegit Deus, et ea quae non erant, ut quae erant aboleret;
29. That no flesh should glory in his presence.
29. Ne glorietur ulla caro coram Deo.
30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:
30. Ex ipso vos estis [96] in Christo Jesu, qui factus est nobis sapientia a Deo, et justitia, et sanctificatio, et redemptio. [97]
31. That, according as it is written, He that glorieth, let him glory in the Lord.
31. Ut (quemadmodum scriptum est) Qui gloriatur, in Domino glorietur (Jeremiah 9:24.)
26. Behold your calling. As the mood of the Greek verb (blepete) is doubtful, and the indicative suits the context equally as well as the imperative, I leave it to the reader's choice which of them he may prefer. The meaning is manifestly the same in either case, for supposing it to be the indicative (ye see,) he would in that case summon them as witnesses -- as of a thing that is manifest, and call them forward as it were to a thing that is present. On the other hand, understanding it in the imperative, he stirs them up, as it were, from their drowsiness to a consideration of the matter itself. The term calling may be taken in a collective sense to mean the multitude of those that are called -- in this sense: "Ye see what description of persons they are among you that the Lord has called." I am, however, rather inclined to think, that he points out the manner of their calling, and it is a most forcible argument, because it follows from this, that, if they despise the abasement of the cross, they in a manner make void their calling, in which God had acted in such a manner, as to take away all merit from human wisdom, and power, and glory. Hence he tacitly accuses them of ingratitude, because, forgetful alike of God's grace and of themselves, they regard the gospel of Christ with disdain.
Two things, however, must be observed here -- that he was desirous from the example of the Corinthians to confirm the truth of what he had said: and farther, that he designed to admonish them, that they must be entirely divested of pride, if they duly considered the order of things that the Lord had observed in their calling. To put to shame, says he, the wise and noble, and to bring to naught things that are Both expressions are appropriate, for fortitude and wisdom vanish when they are put to shame, but what has an existence requires to be brought to naught By the choosing of the poor, and the foolish, and the ignoble, he means, that God has preferred them before the great, and the wise, and the noble. For it would not have sufficed, for beating down the arrogance of the flesh, if God had placed them all upon a level. Hence, those who appeared to excel he put in the background, in order that he might thoroughly abase them. That man, however, were an arrant fool, who would infer from this, that God has in this manner abased the glory of the flesh, in order that the great and noble might be shut out from the hope of salvation. There are some foolish persons that make this a pretext for not merely triumphing over the great, as if God had cast them off, but even despising them as far beneath them. Let us, however, bear in mind…
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Jonathan Edwards
1 · Notes on the Bible
[268] 1 Cor. i. 1. “Paul, called to be an apostle of Jesus Christ, through the will of God.” St. Paul, when he calls himself an apostle, does commonly add some such clause as this, “through the will of God;” so 2 Cor. i. 1. “Paul, an apostle of Jesus Christ, by the will of God;” and the very same words, Eph. i. 1. and Col. i. 1. and 2 Tim. i. 1. and 1 Tim. i. 1. “Paul, an apostle of Jesus Christ, by the commandment of God our Saviour, and Lord Jesus Christ;” and Rom. i. 1. “Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God.” Ver. 5. “By whom we have received grace and apostleship;” which was because he continually carried a deep sense of his unworthiness to be an apostle, who before was so great a sinner. And how it was not owing to any thing in him that he was promoted to such dignity, but only to the sovereign will and pleasure and free grace of God, which, of a persecutor of the church, made him an apostle in the church. Therefore, when he takes the honour of the name of an apostle, he ascribes it to God’s sovereign pleasure and grace. The cause of it is a sense of what he expresses in 1 Cor. xv. 9, 10. “For I am the least of the apostles, and am not meet to be called an apostle, because I persecuted the church of God. But, by the grace of God, I am what I am;” and Eph. iii. 8. ’‘Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ.”
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24 · Notes on the Bible
[155] 1 Cor. i. 24. “But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.” The power of God answers to a sign or miracle, which the Jews sought after; and the wisdom of God, to the wisdom which the Greeks sought after, mentioned in the last verse but one preceding.
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29–31 · Sermons
1 Cor. i. 29, 30, 31
That no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord.
Those Christians to whom the apostle directed this epistle, dwelt in a part of the world where human wisdom was in great repute; as the apostle observes in the 22nd verse of this chapter, “The Greeks seek after wisdom.” Corinth was not far from Athens, that had been for many ages the most famous seat of philosophy and learning in the world. The apostle therefore observes to them, how God by the gospel destroyed, and brought to naught, their wisdom. The learned Grecians, and their great philosophers, by all their wisdom did not know God, they were not able to find out the truth in divine things. But, after they had done their utmost to no effect, it pleased God at length to reveal himself by the gospel, which they accounted foolishness. He “chose the foolish things of the world to confound the wise, and the weak things of the world to confound the things which are mighty, and the base things of the world, and things that are despised, yea, and things which are not, to bring to naught the things that are.” And the apostle informs them in the text why he thus did, That no flesh should glory in his presence, &c.—In which words may be observed,
1. What God aims at in the disposition of things in the affair of redemption, viz. that man should not glory in himself, but alone in God; 1 Cor. i. 29, 31.That no flesh should glory in his presence,—that, according as it is written, He that glorieth, let him glory in the Lord.
2. How this end is attained in the work of redemption, viz. by that absolute and immediate dependence which men have upon God in that work, for all their good. Inasmuch as,
First, all the good that they have is in and through Christ; He is made unto us wisdom, righteousness, sanctification, and redemption. 1 Cor. i. 30.
Secondly, another instance wherein our dependence on God for all our good appears, is this, that it is God that has given us Christ, that we might have these benefits through him; he of God is made unto us wisdom, righteousness, &c.
Thirdly, it is of him that we are in Christ Jesus, and come to have an interest in him, and so do receive those blessings which he is made unto us. It is God that gives us faith whereby we close with Christ.
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29–31 · Sermons
So that in this verse is shown our dependence on each person in the Trinity for all our good. We are dependent on Christ the Son of God, as he is our wisdom, righteousness, sanctification, and redemption. We are dependent on the Father, who has given us Christ, and made him to be these things to us. We are dependent on the Holy Ghost, for it is of him that we are in Christ Jesus; it is the Spirit of God that gives faith in him, whereby we receive him, and close with him.
“God is glorified in the work of redemption in this, that there appears in it so absolute and universal a dependence of the redeemed on him.”—Here I propose to show, 1st, that there is an absolute and universal dependence of the redeemed on God for all their good. And, 2dly, that God hereby is exalted and glorified in the work of redemption.
I. There is an absolute and universal dependence of the redeemed on God. The nature and contrivance of our redemption is such, that the redeemed are in every thing directly, immediately, and entirely dependent on God: they are dependent on him for all, and are dependent on him every way.
The several ways wherein the dependence of one being may be upon another for its good, and wherein the redeemed of Jesus Christ depend on God for all their good, are these, viz., that they have all their good of him, and that they have all through him, and that they have all in him: That he is the cause and original whence all their good comes, therein it is of him; and that he is the medium by which it is obtained and conveyed, therein they have it through him; and that he is the good itself given and conveyed, therein it is in him. Now those that are redeemed by Jesus Christ do, in all these respects, very directly and entirely depend on God for their all.
First, the redeemed have all their good of God. God is the great author of it. He is the first cause of it; and not only so, but he is the only proper cause. It is of God that we have our Redeemer. It is God that has provided a Savior for us. Jesus Christ is not only of God in his person, as he is the only-begotten Son of God, but he is from God, as we are concerned in him, and in his office of Mediator. He is the gift of God to us: God chose and anointed him, appointed him his work, and sent him into the world. And as it is God that gives, so it is God that accepts the Savior. He gives the purchaser, and he affords the thing purchased.
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29–31 · Sermons
It is of God that Christ becomes ours, that we are brought to him, and are united to him. It is of God that we receive faith to close with him, that we may have an interest in him. Eph. ii. 8, “For by grace ye are saved, through faith; and that not of yourselves, it is the gift of God.” It is of God that we actually receive all the benefits that Christ has purchased. It is God that pardons and justifies, and delivers from going down to hell; and into his favor the redeemed are received, when they are justified. So it is God that delivers from the dominion of sin, cleanses us from our filthiness, and changes us from our deformity. It is of God that the redeemed receive all their true excellency, wisdom, and holiness; and that two ways, viz. as the Holy Ghost by whom these things are immediately wrought is from God, proceeds from him, and is sent by him; and also as the Holy Ghost himself is God, by whose operation and indwelling the knowledge of God and divine things, a holy disposition and all grace, are conferred and upheld. And though means are made use of in conferring grace on men’s souls, yet it is of God that we have these means of grace, and it is he that makes them effectual. It is of God that we have the Holy Scriptures; they are his word. It is of God that we have ordinances, and their efficacy depends on the immediate influence of his Spirit. The ministers of the gospel are sent of God, and all their sufficiency is of him.—2 Cor. iv. 7, “We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.” Their success depends entirely and absolutely on the immediate blessing and influence of God.
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Jamieson–Fausset–Brown
2
the church of God--He calls it so notwithstanding its many blots. Fanatics and sectaries vainly think to anticipate the final sifting of the wheat and tares (Mat 13:27-30). It is a dangerous temptation to think there is no church where there is not apparent perfect purity. He who thinks so, must at last separate from all others and think himself the only holy man in the world, or establish a peculiar sect with a few hypocrites. It was enough for Paul in recognizing the Corinthians as a church, that he saw among them evangelical doctrine, baptism, and the Lord's Supper" [CALVIN]. It was the Church of God, not of this or of that favorite leader [CHRYSOSTOM].
at Corinth--a church at dissolute Corinth--what a paradox of grace!
sanctified--consecrated, or set apart as holy to God in (by union with) Christ Jesus. In the Greek there are no words "to them that are"; translate simply, "men sanctified."
called to be saints--rather, "called saints"; saints by calling: applied by Paul to all professing members of the Church. As "sanctified in Christ" implies the fountain sources of holiness, the believer's original sanctification in Christ (Co1 6:11; Heb 10:10, Heb 10:14; Pe1 1:2) in the purposes of God's grace, so "called saints" refers to their actual call (Rom 8:30), and the end of that call that they should be holy (Pe1 1:15).
with all that in every place call upon . . . Christ--The Epistle is intended for these also, as well as for the Corinthians. The true CATHOLIC CHURCH (a term first used by IGNATIUS [Epistle to the SmyrÃ&brvbrans, 8]): not consisting of those who call themselves from Paul, Cephas, or any other eminent leader (Co1 1:12), but of all, wherever they be, who call on Jesus as their Saviour in sincerity (compare Ti2 2:22). Still a general unity of discipline and doctrine in the several churches is implied in Co1 4:17; Co1 7:17; 11-16; 14-33, 36. The worship due to God is here attributed to Jesus (compare Joe 2:32; Mat 4:10; Act 9:14).
both theirs and ours--"in every place which is their home . . . and our home also"; this is added to include the Christians throughout Achaia, not residing in Corinth, the capital (Co2 1:1). Paul feels the home of his converts to be also his own. Compare a similar phrase in Rom 16:13 [CONYBEARE and HOWSON]. "Ours" refers to Paul and Sosthenes, and the Corinthians' home [ALFORD]. BEZA better explains, "Both their Lord and our Lord." All believers have one and the same Lord (Co1 8:6; Eph 4:5); a virtual reproof of the divisions of the Corinthians, as if Christ were divided (Co1 1:13).
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3
peace--peculiarly needed in the Corinthian church, on account of its dissensions. On this verse see on Rom 1:7.
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4
He puts the causes for praise and hope among them in the foreground, not to discourage them by the succeeding reproof, and in order to appeal to their better selves.
my God-- (Rom 1:8; Phi 1:3).
always--(Compare Phi 1:4).
the grace . . . given you--(Compare Co1 1:7).
by . . . Christ--literally, "IN Jesus Christ" given you as members in Christ.
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5
utterance--ALFORD from MENOCHIUS translates, "doctrine." Ye are rich in preachers or the preaching of the word, and rich in knowledge or apprehension of it: literally "(the) word (preached)." English Version (as in Co2 8:7) is better: for Paul, purposing presently to dwell on the abuse of the two gifts on which the Corinthians most prided themselves, utterance (speech) and knowledge (Co1 1:20; Co1 3:18; Co1 4:19; 1Co. 13:1-14:40), previously gains their goodwill by congratulating them on having those gifts.
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6
According as the testimony of (of, and concerning) Christ (who is both the object and author of this testimony [BENGEL]; Co1 2:1; Ti1 2:6; Ti2 1:8) was confirmed among [ALFORD] you; that is, by God, through my preaching and through the miracles accompanying it (Co1 12:3; Mar 16:20; Co2 1:21-22; Gal 3:2, Gal 3:5; Eph 4:7-8; Heb 2:4). God confirmed (compare Phi 1:7; Heb 2:3), or gave effect to the Gospel among (or better as English Version, "in") the Corinthians by their accepting it and setting their seal to its truth, through the inward power of His Spirit, and the outward gifts and miracles accompanying it [CALVIN].
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7
ye come behind--are inferior to other Christians elsewhere [GROTIUS].
in no gift--not that all had all gifts, but different persons among them had different gifts (Co1 12:4, &c.).
waiting for . . . coming of . . . Christ--The crowning proof of their "coming behind in no gift." Faith, hope, and love, are all exercised herein (compare Ti2 4:8; Tit 2:13). "Leaving to others their MEMENTO MORI (remember death), do thou earnestly cherish this joyous expectation of the Lord's coming" [BENGEL]. The Greek verb implies, "to expect constantly, not only for a certain time, but even to the end till the expected event happens" (Rom 8:19, [TITTMANN, Greek Synonyms of the New Testament]).
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8
Who--God, Co1 1:4 (not Jesus Christ, Co1 1:7, in which case it would be "in His day").
unto the end--namely, "the coming of Christ."
blameless in the day of . . . Christ-- (Th1 5:23). After that day there is no danger (Eph 4:30; Phi 1:6). Now is our day to work, and the day of our enemies to try us: then will be the day of Christ, and of His glory in the saints [BENGEL].
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9
faithful--to His promises (Phi 1:6; Th1 5:24).
called--according to His purpose (Rom 8:28).
unto . . . fellowship of . . . Jesus--to be fellow heirs with Christ (Rom 8:17-28), like Him sons of God and heirs of glory (Rom 8:30; Th2 2:14; Pe1 5:10; Jo1 1:3). CHRYSOSTOM remarks that the name of Christ is oftener mentioned in this than in any other Epistle, the apostle designing thereby to draw them away from their party admiration of particular teachers to Christ alone.
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22 more notes on this passage are in the library.
Martin Luther
4–9 · Epistle Sermons
1. We have before us the opening words of the Epistle to the Corinthians, which Paul was moved to write because of unpleasant conditions in the Church at Corinth after his departure. Divisions had arisen and sad confusion prevailed in doctrine and life. Hence the apostle was constrained to rebuke their wickedness and correct their infirmities. Because of these wholesome admonitions, the reading and heeding of this epistle is not only profitable but essential to this day; for the devil takes no respite, but whenever the Gospel is preached in its purity he mixes with the children of God and sows his seed.
2. Paul intends to be rather severe--even caustic--but he begins very leniently, showing them what they have received through the Gospel. His purpose is to arouse their gratitude to God, and to induce them, for his honor and glory, to be harmonious in doctrine and life, avoiding divisions and other offenses.
"I thank my God always concerning you, for the grace of God which was given you in Christ Jesus," etc.
3. In other words, Paul would say: Dear brethren, consider, I pray you, what abundant grace and gifts have been given you of God. They are bestowed not because of the Law, or because of your righteousness, your merits and works; you are given no reason to exalt yourselves above others, or to originate sects or schisms. Nay, all these blessings have been freely given you in Christ and for his sake, through the preaching of the Gospel. The Gospel is a grace which brings to you all manner of gifts, by him enriching you in everything. You lack nothing from God, but you await this one thing, that blessed day when Christ will reveal himself to you with all those heavenly gifts which you now possess in faith.
4. In this wise he extols to them the preaching of the Gospel (as indeed he does on different occasions); his purpose is to induce them to regard it most appreciatively. He gives them an example of his own gratitude, thanking God on their behalf, for the purpose of calling forth their especial gratitude when they should consider what they formerly were and what they now had received through the Gospel. And again, he would have them beware lest, forgetful of their former misery and present grace, they relapse into their old blindness. A sad beginning in such backsliding had been made by factions in their midst, who, satiated with the Gospel and indifferent to the abundant grace they enjoyed, began to cast about for something else.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
4–9 · Epistle Sermons
5. Now observe: If the exalted apostle and venerable teacher of the Gentiles in his day had to witness in his own parish such factions and sects as those which, in sinful security and ingratitude toward the Gospel, arose during his life, what wonder is it that today, when we do not have the excellent preachers and pious Christians of those times, there are similar sects? We are aware of the great benefits bestowed upon us, but at the same time we see and realize that the devil instigates divisions and scandals. And the cause of these evils may be traced to our ingratitude; we have quickly forgotten the ills we endured under the blindness of popery, and how miserably we were deluded and tormented. Necessarily, where God's mercies are lightly dismissed from the mind and disregarded, gratitude and regard for God's Word cannot be the result; satiated, listless Christians go their way fancying that spiritual conditions always were and always will be as now.
6. The people, therefore, must be awakened to consider their former destitution, the very wretchedness they were in. The apostle later on vividly pictures such condition to his Corinthians, while here, in the opening chapter, he intimates to them, in kind and courteous words, to consider, in the light of the Gospel benefits they now enjoy, what they lacked before and might be deprived of again.
7. Therefore he says, You now have received the grace whereby in everything ye are enriched. Formerly you had not this grace and would not have it today had not the Gospel been preached to you. You are enriched in everything pertaining to yonder life, for it is not the purpose of the Gospel to give earthly riches. But in spiritual blessings ye come behind in no gift and have need of naught except this one thing, that the Lord himself should come. This blessing you are yet to have, and biding its advent you here live by the gifts and grace with which you were enriched, until you are finally redeemed from the sinful, wicked life of the world and from all its oppressions. You must know, and must thank God for it, that you need not seek after any higher calling or better gifts, thinking you have not all that is essential, as the factious spirits would have you believe.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
4–9 · Epistle Sermons
8. For in your own judgment, what better thing could you have than is the Christian's in his Gospel and his faith? He has assurance of sins forgiven and washed away in holy baptism, of justification and holiness before God, and of the fact that he is God's child and heir to eternal life. Furthermore, although the Christian is conscious of remaining weakness and sin, yea, although he be overcome by a fault, he may avail himself of absolution, comfort and strength through his fellow Christians and by the aid of the sacraments; and he has daily guidance for his conduct and faith in all the walks of life. Again, he can call upon God in prayer in the day of trouble, and the firm assurance is his that God will hear and help him. What further can one desire, or what more does he need, than the knowledge that he is God's child through baptism and has God's Word at hand for comfort and strength in weakness and sin? Do you consider it slight enrichment to have assurance of the fact that God himself is speaking to you and, by means of the office of the ministry, is effective in you, teaching, admonishing, comforting, sustaining you, yea, granting you victory over the devil, death and all evil influences on earth?
9. Formerly what would we not gladly have given and done for but a single Gospel truth in our distress and trials of conscience! True, when one was discouraged or perplexed he was advised to seek and follow the counsel of some intelligent and judicious mind; but such judicious one who might assist with his counsel was nowhere to be found. For a wise man's counsel does not answer in such case. The Word of God alone suffices, and you are to rely on it as if God himself revealed his counsel to you from heaven.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
4–9 · Epistle Sermons
10. As Paul says, it is great riches, a precious treasure, to possess in very fact the Word of God and not to doubt that it is the Word of God. It is this that will answer; this can comfort your heart and support it. Of spiritual benefits you know we had none under the tyranny and darkness of the Pope. At that time we suffered ourselves to be led and driven by his commandments, vain human baubles, by bulls, lies, invocation of saints, indulgences, masses, monkery. And we did whatever was enjoined in the name of the Church, solely to gain comfort and help, that we might not despair of God's grace. But instead of comforting us, these things led us to the devil and thrust us into greater anguish and terror; for there was nothing in the doctrine of the papists that could give us certainty. Indeed, they themselves had to confess that by its teachings no man could or should be certain of his state of grace.
11. Yea, they forced poor, timid, tempted hearts to dread and fear Christ more than the devil even, as I myself experienced full well. I resorted to the dead--St. Barbara, St. Ann and other departed saints--regarding them as mediators between me and Christ's wrath. But this availed me nothing, nor did it free me from a fearful and fugitive conscience. There was not one among us all--and we were called very learned doctors of Holy Writ--who could have given true comfort from God's Word, saying: This is God's Word; this one thing God asks of you, that you honor him by accepting comfort; believe and know that he forgives your transgressions and has no wrath against you. If someone could have told me this, I would have given all I possessed for the knowledge; yea, for such word of comfort I would not have taken in exchange the glory and the crowns of all kings, for it would have restored my soul, it would have refreshed and sustained my body and life.
12. All this we should bear in mind, by no means should we forget it; that we may return thanks to God, recounting the superior and wonderful gifts which have enriched us in all things. We have besides the Word, free prayer and the Lord's Prayer, knowing what to pray for and how to pray--knowledge common to the very children today, thank God. In former times, all men, especially we monks, tormented themselves with lengthy repetitions in reading and singing; yet our prayers were but chattering, as the noise of geese over their food, or of monks repeating a psalm.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)